,<r 


°t- 

V; 


\ 


^ 


.<* 


THE 


DIVINE  LAW  OF  BENEFICENCE  ; 

ZACCHEUS, 

OR 

THE  SCRIPTURAL  PLAN  OF  BENEVOLENCE; 

AND 

THE  MISSION  OF  THE  CHURCH, 

OR 

SYSTEMATIC  BENEFICENCE. 


THE   DIVINE 


LAW  OF  BENEFICENCE 


BY  REV.   PARSONS   COOKE, 

LYNN,    MASSACHUSETTS. 


Remember  the  words  of  the  Lord  Jesus,  how  he  said,  It  is  mors 
to  give  than  to  receive. — ACTS  20  : 35. 


V 


PUBLISHED    BY   THE 

AMERICAN    TRACT    SOCIETY, 

150    NASSAU-STREET,   NEW   YORK. 


CONTENTS. 


I.  God's  design  in  requiring  beneficence,  ....     6 
II.  The  Old  Testament  law  of  charity,    ....     12 

III.  The  New  Testament  law  of  charity,    .     .     .     .19 

IV.  Law  of  periodical  alms-giving,  1  Cor.  16  :  1    £,     27 
V.  Reasons  for  compliance  with  the  law,  .     .     .     .51 

J .  It  is  one  of  the  most  important  means  of  grace,      5 1 

2.  This  system  of  benevolence  tends  to  thrift,  .  .     .  GG 

3.  The  superior  efficiency  of  this  system,      ...     75 

4.  Example  of  the  primitive  church,     .  -   .     .     .     .78 
Conclusion,    .     >^J|^> 84 


fcjn 

.-/]  * 

THE'DIVINE 
LAW  OF  BENEFICENCE. 


I.  aOD'S  DESIG-N  IN  REQUIRING-  BENEF 
ICENCE. 

GOD  is  not  dependent  on  us  for  the  support  of  his 
poor.  He  could  have  so  diffused  the  gifts  of  his  prov 
idence  as  to  have  had  no  poor.  Or  he  could  so  have 
fitted  our  frames  to  the  world,  and  the  world  to  them, 
that  all  the  elements  of  human  life  and  comfort  would 
have  been  as  abundant  and  free  as  air  and  water,  so 
that,  like  the  lilies  of  the  field,  the  whole  human 
race  might  meet  every  want  without  toil  or  spinning ; 
and  he  might  have  published  his  gospel  to  every 
creature  without  our  aid.  He  might  have  made  his 
angels,  in  another  sense,  "ministering  spirits,  sent 
forth  to  minister  to  the  heirs  of  salvation."  Or  he- 
might  have  written  out  the  whole  on  the  face  of  the 
heavens,  and  made  them  in  a  higher  sense  "  declare 
the  glory  of  God ;"  and  made  it  in  a  higher  sense  true, 
that  "  their  line  is  gone  out  through  all  the  earth." 
He  does  not  ask  us  to  do  this  work  or  that,  because 
of  any  dependence  on  us.  He  says,  "  Eveiy  beast  of 


6  LAW  OF  BENEFICENCE. 

the  forest  is  mine,  and  the  cattle  upon  a  thousand 
hills.  If  I  were  hungry  I  would  not  tell  thee,  foi 
the  world  is  mine  and  the  fulness  thereof." 

Whatever  necessity  there  is  of  our  agency  he 
has  purposely  laid,  in  the  present  arrangement  of 
things,  for  our  good.  His  benevolence  could  have 
reached  its  object  without  our  concurrence,  if  it  had 
not  made  us  also  its  object,  and  formed  the  design  of 
blessing  us  in  its  course  by  enlisting  us  as  coworkers. 
He  knew  that  it  was  "  more  blessed  to  give  than  to 
receive."  And  when  he  put  in  motion  the  broad 
mechanism  of  his  mercy,  he  put  upon  it  laws  of  action 
and  reaction,  and  made  the  work  of  heavenly  charity, 
in  all  its  branches,  twice  blessed — blessing  him  that 
gives,  and  him  that  takes.  He  laid  on  us  a  necessity 
of  cultivating  benevolent  affections.  If  we  could  so 
arrange  one's  circumstances,  and  throw  around  him 
such  influences,  as  to  keep  him  habitually  and  con 
stantly  giving  to  the  poor — if  we  could  attach  to  him 
dependent  relatives,  or  in  some  other  way  bring  to 
act  upon  him  a  constant  succession  of  calls  that  he 
would  not  resist,  we  should  bring  him  under  the  best 
means  of  cultivating  benevolent  dispositions  ;  and 
this  is  what  God  does  with  us,  in  laying  on  us  this 
necessity  of  giving  alms. 

The  fact  that  he  could  have  published  the  gospel 
and  fed  his  poor  without  us,  while  he  could  not,  with 
out  our  concurrence  in  giving,  secure  to  us  the  bless 
edness  which  attaches  to  those  that  give,  indicates 


GOD'S  DESIGN.  7 

that  his  main  design  in  laying  on  us  the  necessity 
of  giving,  was  to  give  scope  to  our  benevolent  affec 
tions.  For  this  end  he  has  ordained  that  we  shall 
have  the  poor  with  us  always,  in  so  many  forms  of 
human  distress  besetting  our  path,  pleading  at  the 
bar  of  our  conscience  for  the  forth-puttings  of  that 
charity  which  is  the  high  excellence  of  our  nature. 
Yea,  he  has  placed  all  the  interest  which  we  have  in 
evangelizing  the  world  on  such  a  footing,  that  it  will 
advance  no  further  than  his  redeemed  people  pour 
forth  the  means  of  its  advance ;  that  in  that  forth- 
pouring  the  church  may  take  in  those  riches  of  grace 
in  which  the  whole  work  of  redemption  has  its  termi 
nation.  In  other  words,  he  will  not  have  the  evan 
gelizing  of  the  world  advance  faster  than  the  sancti 
fying  of  his  church ;  and  will  sustain  a  reciprocal 
action  between  the  two,  advancing  together. 

Nor  do  we  exaggerate  in  presenting  this  as  the 
main  ground  of  what  necessity  there  is  for  alms 
giving  ;  for  all  the  ends  of  redemption  accomplished 
upon  man  are  comprehended  in  his  renovation  from 
a  state  of  supreme  selfishness  to  that  of  perfect  benev 
olence  ;  and  if  we  should  say  that  all  these  occasions 
for  benevolent  action  were  created  for  the  sole  pur 
pose  of  furnishing  means  of  exercising  men  to  benev 
olence,  we  should  not  make  the  means  dispropor 
tionate  to  the  end.  The  whole  work  of  Christ,  his 
humiliation,  ministry,  death,  resurrection,  and  medi 
atorial  government,  the  whole  work  of  his  gospel  and 


8  LAW  OF  BENEFICENCE, 

his  Spirit,  and  all  the  enforcements  of  his  providence 
look  to  this  end.  We  speak  therefore  not  without 
warrant,  when  we  say  that  all  the  human  suffering 
that  now  pleads  for  human  charity,  and  all  the 
heathen  darkness  that  lingers  upon  the  nations  for 
human  benevolence  to  enlighten,  is  suffered  to  exist, 
among  other  purposes,  as  a  means  of  developing 
Christian  character. 

But  let  none  imagine  that  the  necessity  for  giving 
alms  is  on  that  account  the  less  real.  Divine  wis 
dom  has  appointed  it,  and  made  it  as  unchangeable 
and  imperious  as  if  God  himself  were  bound  by  it. 
The  poor  that  God  has  cast  upon  the  charity  of  men 
will  inevitably  suffer  and  die,  if  men  do  not  feed 
them.  The  people  that  are  perishing  for  lack  of 
vision  will  continue  to  perish,  until  Christian  men 
convey  to  them  the  light  of  life.  God  will  not  lay 
this  work  on  men  for  wise  reasons,  and  then  send 
down  his  angels  to  take  it  out  of  their  hands.  It  is 
by  establishing  such  an  order  of  things,  and  sustain 
ing  it  after  he  has  established  it,  that  he  gives  reality 
and  force  to  the  motives  to  benevolence,  and  to  the 
means  of  drawing  out  and  strengthening  benevolent 
affections.  And  all  his  purposes  to  secure  the  sanc- 
tification  of  his  people  and  the  whole  ends  of  his 
redemption,  will  lead  him  to  an  inflexible  support  of 
this  order  of  things. 

The  sum  of  the  matter  thus  far  is  this,  that  God 
throws  on  us  his  poor,  for  the  purpose  of  enriching  us. 


GOD'S  DESIGN.  9 

He  sends  the  poor,  as  the  representative  of  himself, 
and  of  the  cause  of  his  gospel,  out  to  begging  of  us,  and 
so,  as  it  were,  repeats  the  act  of  his  humiliation,  that 
the  din  of  their  solicitations  ever  sounding  in  our  ears, 
and  the  sighs  of  a  ruined  world  borne  on  every  breeze, 
may  draw  forth  from  us  those  benevolent  emotions 
and  acts  that  shall  more  and  more  assimilate  us  to 
him  "  who,  though  he  was  rich,  yet  for  our  sakes  be 
came  poor."  God  takes  the  place  of  man :  in  his  poor 
he  asks,  and  man  bestows ;  that  in  bestowing,  man 
may  accumulate  the  true  riches — more  precious  than 
gold,  which  perishes.  It  is  God  himself  who  asks ; 
and  our  enriching  with  grace  is  the  end  for  which 
he  asks.  He  asks  in  the  only  way  in  which  he  could 
test  and  exercise  our  benevolence.  For  this  purpose 
he  must  needs  ask  as  a  beggar,  and  not  as  a  king. 
Should  he  come  to  us  in  regal  splendor  or  heavenly 
glory,  his  asking  would  be  a  command,  which  we 
should  not  dare  to  disobey  ;  but  our  giving  would  be 
no  act  of  compassion  or  benevolence.  But  now  he 
comes  to  us  in  the  person  of  his  poor — he  comes  as 
the  king  dethroned  and  dependent — banished  from 
heaven,  covered  with  rags,  pining  in  want — he  comes 
uttering  the  tale  of  misery  and  real  suffering,  unless 
we  afford  relief.  And  now  what  we  give  is  given 
by  the  promptings  of  compassion,  and  from  no  sor 
did  motives.  Here  is  both  a  proof  and  exercise  of 
benevolence.  Yet,  to  enforce  his  calls,  he  gives  us 
to  know  that  it  is  He  that  speaks  and  pleads  for 


]Q  LAW  OF   BENEFICENCE. 

compassion,  through  the  open  wounds  and  uttered 
agonies  of  dying  men ;  and  that  every  donation  shall 
be  acknowledged  by  him  in  person  when  he  shall 
come  in  the  glory  of  his  Father,  with  all  the  holy 
angels,  and  say  to  every  one  who  has  exercised  com 
passion  on  his  poor,  "  Inasmuch  as  ye  did  it  unto 
one  of  the  least  of  these,  ye  did  it  unto  me."  It 
is  not  for  his  good  but  ours,  that  he  thus  beggars 
himself,  and  pleads  as  a  beggar  before  us.  "Our 
goodness  extends  not  to  him."  A  wise  father  often 
draws  out  the  dispositions  of  his  child  by  bestowing 
gifts  and  then  soliciting  a  portion  in  return,  or  getting 
proxies  to  solicit  for  him,  anxious  to  open  the  child's 
heart  to  an  expansive  generosity.  So  Christ -clothes 
himself  in  rags  and  casts  himself  on  our  compassion, 
for  no  purpose  so  much  as  to  give  us  the  reflex  ben 
efit  of  our  own  benevolent  acts. 

And  here  we  wish  it  to  be  specially  remarked,  that 
this  design  appears  prominent  in  the  manner  in  which 
the  duty  of  alms-giving  is  inculcated  in  Scripture. 
Like  the  other  graces,  this  charity  seems  to  be  insist 
ed  on  for  its  own  sake — not  because  there  is  so  much 
suffering  to  be  relieved,  but  because  it  is  good  and 
right  for  us  to  engage  in  its  relief.  God  will  have 
us  give,  not  of  necessity,  but  from  the  spontaneous 
flo  wings  of  the  heart.  "  Every  man  according  as  he 
purposeth  in  his  heart,  so  let  him  give  :  not  grudg 
ingly,  or  of  necessity ;  for  God  loveth  a  cheerful 
giver."  Almost  in  every  instance,  you  will  observe, 


GOD'S  DESIGN.  11 

the  duty  is  enforced  from  higher  grounds  than  the 
fact  that  here  is  so  much  suffering  to  be  relieved.  In 
one  case  we  are  ^exhorted  to  "do  good  and  commu 
nicate,  for  with  such  sacrifices  God  is  ivell pleased" 
In  another,  we  are  prompted  to  rememher  "the  grace 
of  our  Lord  Jesus  Christ,  who,  though  he  was  rich, 
yet  for  our  sakes  became  poor."  In  another,  the 
parity  of  reason  drawn  from  the  other  graces  is  urged : 
"  Therefore  as  ye  abound  in  every  thing,  in  faith,  and 
utterance,  and  knowledge,  and  in  all  diligence,  and 
in  your  love  to  us,  see  that  ye  abound  in  this  grace 
also."  In  another  case  it  is,  "  Freely  ye  have  re 
ceived,  freely  give."  In  another,  "Give  alms  of 
such  things  as  ye  have,  and  all  things  shall  be  clean 
unto  you,"  as  if  charity  were  the  centre  in  which  all 
virtues  meet.  "When  the  poor  Christians  at  Jerusa 
lem  were  in  great  suffering,  and  the  apostles  went 
round  to  solicit  relief  of  Gentile  churches,  their  in 
spired  letters,  sent  here  and  there,  contained  no  rhe 
torical  painting  of  the  distresses  to  be  relieved.  In 
all  that  they  said,  there  appears  next  to  nothing 
adapted  to  draw  upon  the  natural  sympathies.  In 
this  work  they  seem  to  be  laboring  with  a  single  eye 
to  the  sanctification  of  the  Christians  of  whom  they 
asked  relief — as  if  no  relief  was  wanted.  The  fact 
that  God  was  to  be  glorified,  and  the  hearts  of  men 
were  to  be  sanctified,  was  their  main  argument.  One 
of  the  most  distinct  references  to  the  distress  was 
this :  "  For  the  administration  of  this  service  not  only 


12  LAW  OF  BENEFICENCE. 

supplieth  the  want  of  the  saints,  but  is  abundant 
through  many  thanksgivings  to  God."  And  here 
the  revenue  of  praise  to  God  is  the  great  considera 
tion  absorbing  the  other. 

Now,  for  a  right  appreciation  of  the  views  which 
we  are  to  present,  this  fact,  that  man's  sanctification 
for  the  glory  of  God  is  the  main  design  of  the  scrip 
tural  provisions  for  alms-giving,  and  the  main  thing 
aimed  at  in  the  methods  in  which  the  Scriptures 
inculcate  the  duty,  should  be  kept  well  in  view  ;  for 
by  overlooking  it  we  have  lost  a  principle  that  is 
the  key  to  the  understanding  of  this  portion  of  the 
Scriptures. 


II.  THE  OLD  TESTAMENT  LAW  OF  CHARIT7 

From  the  foregoing  remarks,  it  may  appear  that  a 
habit  of  charitable  giving  holds  a  higher  place  in  the 
divine  method  for  saving  a  lost  world,  than  most  have 
realized;  and  the  Christian  who  is  wont  to  ask, 
"Lord,  what  wilt  thou  have  me  to  do?"  may  be 
expected  to  go  to  the  Scriptures,  not  to  find  there  the 
vague  doctrine  that  he  ought  to  be  occasionally  gen 
erous,  and  generally  charitable,  but  something  that 
will  inform  him  why,  and  how  he  shall  do  it.  And 
he  will  find  that,  both  in  the  Old  Testament  and  in 
the  New,  it  is  made  a  matter  of  distinct  command, 
not  that  we  shall  do  occasional  acts  of  benevolence., 
when  the  appeal  is  too  strong  to  be  resisted,  or  the 


OLD   TESTAMENT   LAW.  13 

public  sentiment  allows  of  no  evasion,  but  that  \np 
shall  enter  upon  a  scries  of  periodical  acts,  of  self- 
denial  for  Ike  good  of  others  ;  and  thus  sustain  a  sys 
tem  and  fixed  habits  of  giving  Whatever  diversity 
there  may  be  between  the  Old  Testament  and  the 
New,  they  agree  in  this,  that  both,  by  express  pre 
cept,  require  habits  of  periodical  appropriations  from 
our  income  to  sustain  religion  and  feed  the  poor. 
And  they  require  that  the  habit  of  doing  this  should 
be  as  much  a  part  of  the  character  of  the  children  of 
God,  as  the  habit  of  prayer.  They  require  a  man 
not  simply  to  hold  himself  in  a  position  to  be  as  it 
were  forced  to  give  now  and  then  for  the  relief  of 
distress,  but  to  enter  on  the  formation  of  an  active 
character  of  beneficence,  by  keeping  in  constant  flow 
a  stream  of  bounties,  lesser  or  larger,  in  proportion 
to  his  means. 

Alms-giving  did  not  originate  with  the  Mosaic 
economy.  There  appears  to  have  been  a  standing 
custom  of  giving  gifts  for  religious  ends,  as  an  act  of 
homage  to  God  and  benevolence  to  man,  long  before 
the  Mosaic  system  was  framed.  Abram  gave  tithes 
to  Melchizedek,  the  priest  of  the  most  high  God. 
The  custom  is  fully  recognized  in  the  book  of  Job. 
Jacob  at  Bethel  vowed  to  give  a  tenth.  And  the 
principle  of  giving  gifts  under  religious  obligation  ia 
doubtless  as  ancient  as  religion  itself — coeval  with 
that  of  sacrifices  in  the  family  of  Adam.  And  this 
may  account  for  the  early  and  wide  diffusion  which 


14  LAW  OF  BENEFICENCE. 

i^  had  among  all  heathen  nations.  And  though 
neither  the  customs  of  the  patriarchal  ages,  nor  the 
institutions  of  Moses  are  binding  on  us,  they  may 
serve  to  illustrate  God's  general  plan  of  dealing  with 
his  people.  He  having  his  chosen  nation  before  him 
in  the  wilderness,  and  about  to  enter  upon  the  land 
flowing  with  milk  and  honey,  put  them  under  such 
laws  as  might  bind  them,  as  far  as  laws  could  bind, 
to  a  periodical  series  of  acts  that  would  counterwork 
their  selfishness,  foster  their  sense  of  dependence,  and 
cultivate  their  love  to  God  and  man.  These  laws 
are  found  inwoven  with  the  Mosaic  ritual ;  and  in 
their  general  design  they  concur  with  the  New  Tes 
tament  law  of  charity.  They  required  gifts  to  be 
made  at  stated  times,  often  recurring,  to  insure  the 
formation  of  the  habit,  and  not  to  let  the  heart,  open 
ed  by  one  gift,  have  time  to  close  up  before  it  opened 
for  the  next.  * 

As  to  the  amount  required,  there  was  as  much 
definiteness  as  was  needful  to  guide  to  a  generous 
result,  and  as  much  as  consisted  with  the  other  ends 
of  the  requirement ;  while  room  was  left  for  the  heart 
and  conscience  to  play  between  different  degrees  of 
generosity.  The  nature  of  an  act  of  charity  requires 
some  liberty  of  determining  when  and  how  much  to 
give.  If  our  Lord,  after  the  purchase  of  our  redemp 
tion,  had  written  and  hung  out  upon  the  skies  a 
tariff,  adjusting  each  one's  tax  for  charities  to  his 
income,  so  that  he  might  see  at  a  glance  that  his 


OLD  TESTAMENT  LAW.  15 

Redeemer  required  him  to  give  just  so  many  dollars 
and  cents,  he  would  have  brought  the  requirement 
down  to  bind  the  conscience.  But  he  would  have 
constructed  a  system  of  taxation,  rather  than  of 
charity.  That  would  have  changed  the  whole  na 
ture  of  the  duty,  and  its  whole  influence  upon  the 
heart. 

Two  things  were  required  in  the  law  of  charity : 
the  terms  must  be  specific  enough  to  guide  us  to  a 
course  of  ha^bjjujl-  and  generous  giving ;  and  they 
must  be  indefinite  enough  to  allow  us  to  show  our 
heart,  and  give  exercise  to  our  love  to  God  and  man 
in  what  we  give.  And  these  ends  were  provided  for 
in  the  Hebrew  economy.  The  lawgiver  seemed  to 
have  designed  to  set  God's  mark  on  the  most  com 
mon  articles  of  property  ;  so  that  while  employed  in 
his  fields  and  with  his  flocks,  and  in  gathering  his 
harvests,  each  one  should  be  constantly  reminded  of 
God's  claims,  and  of  his  own  obligation  and  de 
pendence. 

In  the  first  place,  each  one  was  required  to  give 
the  first  fruits  both  of  his  flocks  and  of  his  field. 
The  first  fruits  of  the  harvest  were  by  custom  a  six 
tieth  part  of  the  whole.  Then  money  was  to  be  paid 
as  the  ransom  of  the  first-born  male  child.  Then  in 
reaping,  the  corners  of  the  field  were  to  be  left  for 
the  poor  ;here  also  custom  defined  the  requirement 
to  be  a  sixtieth  of  the  whole.  Then  whatever  fell 
f<0m  the  reaper's  hand  belonged  to  the  poor  Then 


16  LAW  OF  BENEFICENCE. 

every  seventh  year  all  the  fields  were  to  be  left  un- 
tilled,  to  produce  spontaneously  for  the  poor.  Then 
a  tenth  of  all  the  products  of  the  fields  was*  to  be 
given  to  the  Levites.  Then  there  were  trespass- 
offerings,  sin-offerings,  and  specified  portions  of  most 
of  the  sacrificed  animals  devoted  to  the  priesthood 
and  Levites.  Then  every  seventh  year  all  debts 
must  be  remitted ;  and  the  three  yearly  journeys  to 
Jerusalem,  which  were  required  of  all  the  males,  at 
the  festivals,  must  have  been  no  small  tax.  Added 
to  these  were  the  half  shekels  for  the  sanctuary,  and 
abundant  hospitalities  and  gifts  for  the  poor.  So 
that  a  conscientious  Hebrew  could  hardly  have  spent 
less  than  one-third  of  his  income  in  religious  and 
charitable  gifts. 

Nor  did  this  generous  charity  hinder  the  secular 
thrift  of  the  people.  It  was  so  adapted  to  their  wel 
fare,  spiritual  and  temporal,  and  so  sustained  in  the 
providence  of  God,  that  the  people  were  prosperous 
or  straitened  in  proportion  as  they  obeyed  or  disobeyed 
this  law.  When  they  honored  the  Lord  with  their 
substance,  and  the  first  fruits  of  all  their  increase, 
their  barns  were  filled  with  plenty.  When  they 
robbed  God  in  tithes  and  offerings,  they  soon  found 
that  they  had  robbed  themselves.  And  both  in  giv 
ing  such  a  law,  and  in  its  providential  enforcement, 
God  impressively  taught  that  he  would  have  his 
people  respond  to  his  gifts  by  large  and  systematic 
outlays  from  them.  Call  this  law,  if  you  please,  one 


OLD  TESTAMENT  LAW.  17 

of  the  rigors  of  the  Hebrew  economy  which  Christ 
has  set  aside.  It  rigorously  bound  that  people  to 
that  course  for  the  attainment  of  their  highest  good. 
It  was  really  no  burden,  except  when  their  trans 
gressions  involved  them  in  the  penalties  of  the  breach 
of  it. 

The  specific  provisions  of  the  tithe  system  have 
now  vanished  with  the  whole  fabric  of  Hebrew  insti 
tutions  ;  but  the  end  for  which  it  was  framed  has 
never  for  a  moment  departed  from  the  mind  of  the 
Framer,  and  the  general  obligation  to  extend  religion 
and  feed  the  poor,  by  freewill  offerings,  was  far  from 
being  set  aside  in  the  more  full  unfolding  of  the 
mercy  of  God  in  the  gospel.  In  displacing  the  an 
cient  ritual  with  a  simpler  and  nobler  economy,  the 
gospel  has  given  vastly  higher  enforcements  to  what 
was  of  moral  and  permanent  obligation  in  the  He 
brew  religion ;  and  this  is  preeminently  true  of  the 
substance  of  the  ancient  law  of  charity.  Before  the 
frame  of  Judaism  was  reared,  the  requirement  for 
man  to  love  God  with  all  his  heart?  and  his  neighbor 
as  himself,  was  recorded  on  tables  of  stone,  to  stand 
unobliterated  for  all  ages.  Then  came  in  Judaism, 
specifically  defining  in  what  forms  that  love  should, 
under  such  institutions,  have  expression.  But  when 
Judaism  passed  away,  the  original  law  stood  unim 
paired,  and  the  gospel  came  in,  specifying  other  forms 
of  expressing  this  love. 

On  the  basis  of  the  original  law  of  love,  the  gospel 

LawofBenef.  2 


18  LAW  OF  BENEFICENCE. 

lays  another  specific  law  of  alms-giving.  The  temple 
and  its  costly  apparatus,  its  sacrifices  and  its  army 
of  priests  are  set  aside,  and  with  them  many  of  the 
occasions  for  the  gifts  prescribed.  But  the  provis 
ions  of  the  gospel  bring  in  vaster  occasions  for  the 
employment  of  the  grateful  offerings  of  redeemed 
sinners.  The  command  to  publish  the  gospel  to 
every  creature,  and  to  feed  the  poor  which  we  are  to 
have  with  us  always,  brings  upon  the  Christian 
world  occasions  as  great  and  urgent  as  those  of  the 
old  economy  ;  nor  is  there  any  intimation  or  ground 
of  inference  that  the  gifts  of  pious  men  under  the 
gospel  were  to  be  more  stinted  than  before.  If  the 
principle  announced  by  Christ,  that  to  whom  much 
is  given,  of  him  will  much  be  required,  is  applicable, 
a  much  more  generous  chanty  is  required  of  us. 
There  were  many  things  in  Judaism  adapted  to 
narrow  the  range  of  charity.  It  confined  the  view 
to  one  small  nation,  as  the  field  of  all  benevolent 
operations.  It  gave  no  hint  of  the  conversion  of  the 
world  as  a  present  duty.  And  yet,  if  a  good  man's 
charity,  confined  to  such  nariow  bounds,  was  expect 
ed  to  consume  one-third  of  his  income,  can  less  be 
expected  of  us  whose  charity  is  bound  to  embrace 
the  world  ?  Not  that  the  poorest  of  us  are  required 
to  give  as  much ;  but  taking  men  of  all  conditions, 
who  shall  say  that  our  average  ought  not  to  be  as 
great  ? 


NEW   TESTAMENT   LAW.  19 

III.  THE  NEW  TESTAMENT  LAAV  OF  CHARITY. 

Before  we  come  to  the  direct  inquiry,  as  to  what 
is  the  specific  law  of  the  New  Testament  on  this 
subject,  it  may  be  well  to  see  how  the  law  of  gospel 
love,  as  written  in  the  hearts  of  ike  first  Christians, 
expressed  itself  in  their  conduct.  In  other  words, 
we  will  notice  the  effects  produced  on  the  church,  in 
this  particular,  by  the  setting  aside  of  the  Hebrew 
law ;  and  watch  the  motions  of  the  first  converts  to 
Christianity,  and  see  if  they  understood  the  New 
Testament  law  of  charity  as  requiring  less  than  that 
of  the  Old.  Charity,  in  the  form  of  gifts  to  the 
needy,  because  it  was  a  prime  element  of  Christian 
character,  was  made  one  of  the  most  prominent  traits 
in  those  specimens  of  that  character  that  were  first 
given  to  the  world.  There  was  no  result  of  the  first 
outpouring  of  the  Spirit,  after  Christ's  ascension, 
which  the  historian  records  with  more  of  zest  and 
delight,  than  the  remarkable  spirit  of  individual 
sacrifice  for  the  good  of  the  whole.  On  no  other 
trait  of  character  does  he  so  much  expand  his  descrip 
tion.  And  after  an  interval  of  two  chapters,  he 
returns  to  it  again,  and  gives  us  other  particulars,  as 
if  here  were  one  of  the  most  surprising  phenomena 
cf  the  whole.  But  this  was  a  specimen  of  Christian 
character  in  its  first  formation.  And  would  any  one 
gather  from  it,  that  the  law  of  charity  had  con 
tracted  its  compass  in  passing  over  from  Judaism  to 


20  LAW  OF   BENEFICENCE. 

the  gospel ;  or  that  the  spirit  of  love  breathed  less 
freely  in  the  heart  of  a  redeemed  sinner  under  the 
clearer  light  and  intenscr  quickening  power  of  the 
new  covenant  ? 

But  a  common  misconception  here  intervenes,  and 
robs  us  of  the  practical  instruction  of  this  lumin 
ous  portion  of  Christian  history.  Most  Christians, 
in  determining  their  own  duty,  are  wont  to  lay  this 
wholly  out  of  view,  in  the  conceit  that  it  is  an, 
instance  of  the  practice  of  the  community  system, 
and  of  course  impracticable  for  them.  And  it  may 
be  worth  the  while  to  devote  a  few  paragraphs  in 
rescuing  this  instructive  portion  of  history  from  this 
perversion.  If,  by  the  community  system,  we  under 
stand  the  relinquishment  of  all  private  property,  and 
consolidating  the  goods  of  all  in  a  common  stock, 
nothing  like  that  resulted  from  theperitecostal  revival. 
This  appears  from  the  fact,  that  the  sequel  of  the 
history  speaks  of  these  and  other  Christians  as  being 
in  possession  of  tlicir  private  property  after  these 
scenes  had  passed  away,  and  it  gives  us  no  trace  of 
the  common  stock,  nor  of  its  managers,  nor  of  any 
community  of  people  gathered  around  it.  After 
wards,  Christians  are  casually  spoken  of  as  having 
their  own  houses,  here  and  there,  like  other  people ; 
as  in  the  case  of  Mary  the  mother  of  John,  Tabitha, 
Simon  the  tanner,  and  Lydia.  Nor  did  Paul  think 
of  a  community  system  when  he  said,  "If  any  pro 
vide  not  for  his  own,  and  especially  for  those  of  his 


NEW  TESTAMENT  LAW.  21 

own  house,  he  hath  denied  the  faith,  and  is  worse 
than  an  infidel." 

We  have,  then,  no  reason  to  believe  that  there 
was  here  a  melting  down  of  all  individual  property 
into  a  common  mass,  to  be  controlled  by  managers 
of  the  common  fund  ;  but  that  in  laying  the  founda 
tions  of  Christian  institutions  in  the  mother  church 
at  Jerusalem,  and  in  meeting  the  wants  of  multi 
tudes  of  strangers  detained  there  long  beyond  their 
expectations,  those  Christians  who  had  property  sub 
mitted  it  to  the  free  use  of  the  whole,  as  far  as  the 
existing  occasion  required.  This  limitation  is  ex 
pressly  inserted.  "  Distribution  was  made  unto  every 
man  according  as  he  had  need;"  but  there  was  not 
an  alienation  of  property  beyond  the  present  need. 
There  was  no  actual  formation  of  a  common  stock ; 
but,  for  a  limited  time,  there  was  a  subsistence  of  the 
strangers  upon  the  freewill  offerings  of  those  at  home 
in  Jerusalem.  Peter,  after  this  mode  of  action  had 
been  in  use,  makes  an  express  acknowledgment  of 
each  one's  right  of  property,  by  saying  to  Ananias, 
"  While  it  remained,  was  it  not  thine  own  ;  and  after 
it  was  sold,  was  it  not  in  thine  own  power?"  The 
assertion  that  they  "had  all  things  common,"  had  a 
parallel  in  this  Pythagorean  proverb,  "With  friends 
all  things  are  common."  But  the  Pythagoreans  did 
not  mean  by  this,  that  among  friends  each  one  had 
not  his  own  wife,  children,  property,  profession,  and 
business.  Nor  does  the  community  of  those  first 


22  LAW  OF  BENEFICENCE. 

Christians  exclude  such  distinctions.  The  historian 
says,  "  Neither  was  there  any  among  them  that 
lacked ;  for  as  many  as  were  possessed  of  lands  sold 
them,  and  brought  the  prices  of  the  things  that 
were  sold,  and  laid  them  down  at  the  apostles'  feet;" 
but  to  show  that  the  sale  of  possessions  went  no 
further  than  the  wants  of  those  that  "  had  need'' 
and  that  it  was  not  a  general  and  entire  alienation 
of  property,  one  person  is  named  who  actually  gave 
up  all,  and  one  who  pretended  to  have  done  it.  One 
would  not  have  been  thus  named,  if  the  same  had 
been  done  by  all. 

It  is  not  asserted,  then,  that  all  gave  up  all  their 
property,  but  that  all  subjected  their  property  to  a 
free  use,  so  far  as  the  existing  occasions  required. 
This  fully  justifies  the  broad  terms  of  the  historian. 
In  a  like  sense,  the  disciples  were  said  to  have  left 
all  and  followed  Christ.  Yet  they  neither  alienated 
their  estates,  nor  dissolved  their  families.  For  after 
that,  Christ  went  to  Simon's  house,  and  found  his 
family,  even  to  his  wife's  mother,  in  it.  After  that, 
he  taught  in  Peter's  ship,  and  committed  his  mother 
to  John's  adoption  and  support — an  act  unmeaning, 
if  John  had  no  separate  family  nor  means  of  support. 
And,  after  his  death,  the  disciples  seem  to  have  re 
turned  to  fishing  in  their  own  ships.  Indeed,  neither 
here  nor  in  any  other  scripture,  can  we  find  a  shred 
of  a  warrant  for  a  community  of  goods.  Such  a  sys 
tem  would  nullify  the  whole  law  of  alms-giving ; 


NEW  TESTAMENT  LAW.  23 

for,  how  can  they  exercise  themselves  in  giving  alms 
who  have  no  property  to  give  ? 

That  development  of  the  spirit  of  Christian  charity, 
which  was  one  of  the  greatest  wonders  of  the  pente- 
costal  scene,  was  then  no  abnormal  condition  of  the 
church,  no  production  of  a  peculiar  and  temporary 
policy,  but  the  natural  unfolding  of  the  Christian 
spirit,  under  the  quickening  influence  of  the  Holy 
Ghost.  It  was  nothing  more  than  what  would  be 
required  of  all  Christians,  in  the  same  circum 
stances.  It  was  alms-giving,  occupying  the  due 
relative  position  among  the  other  Christian  graces. 
It  seems  wonderful  to  us,  because  so  strange  to 
our  present  habits,  so  above  our  low  conceptions  of 
the  duty.  It  involves  no  principle  which  cannot 
be  shown  to  be  universally  binding.  And  as  we 
pass  from  Hebrew  institutions  over  into  the  first 
practice  of  Christian  alms,  we  not  only  come  into 
the  sphere  of  a  more  expanded  charity — a  charity 
well  escaped  from  confinement  to  a  single  nation, 
and  going  forth  to  embrace  the  wo-rld — but  also  find 
ourselves  in  a  centre  of  light  as  to  the  duty  in  ques 
tion. 

In  the  first  place,  this  example,  vindicated  from 
misconception,  shows  by  what  tenure  the  Christian 
holds  his  property.  "While  those  Christians  had  pos 
sessions  of  property,  they  had  them  "as  though  they 
possessed  not"  Each  felt  that  he  had  no  claim  to 
his  own  which  could  bar  the  claim  of  Christ.  And 


24  LAW  OF   BENEFICENCE. 

he  let  Christ  fully  into  his  houses,  and  lands,  and 
possessions,  as  far  as  the  need  of  his  people  would 
carry  him.  Here  we  have  the  germ  of  the  all-per 
vading  principle  of  Christian  alms.  That  principle 
makes  every  holder  of  property  a  steward,  not  an 
original  owner.  That  principle  was  here  set  up,  in 
the  first  setting  up  of  the  Christian  church,  claiming 
deference  as  a  fundamental  law  of  Christ's  kingdom, 
in  the  whole  work  of  raising  supplies  for  the  sacra 
mental  host  of  God's  elect,  in  the  conquest  of  the 
world.  And  if  this  principle  could  now  fully  reas 
sert  its  dominion  in  every  Christian  heart,  hoth  the 
church  and  the  world  would  soon  be  transformed. 
New  force  would  he  given  to  the  law  of  love  in  all 
its  ramifications.  Let  professed  Christians  feel  that 
they  hold  their  property  only  as  stewards,  bound  at 
any  time  to  surrender  it  when  the  wants  of  the  poor 
or  of  the  church  are  such  that  the  general  good 
requires  the  surrender,  and  the  church  will  speedily 
come  in  possession  of  the  means  for  every  conquest. 
Let  all,  then,  who  have  perplexities  and  cases  of 
conscience  about  the  right  use  of  property,  corne  and 
solve  all  doubts,  by  adopting  the  simple  principle  ol 
those  first  Christians,  and  have  "as  though  they 
possessed  not." 

Another  point  of  instruction  in  the  example  of  the 
early  Christians  is,  that  the  exigencies  of  Ike  church, 
and  of  a  spreading  gospel^  are  not  second  to  those 
of  suffering  humanity  in  their  claims  on  charity. 


NEW  TESTAMENT  LAW.  25 

The  occasion  for  the  pentecostal  contributions  was 
chiefly  religious.  Those  converts  were  no  paupers, 
nor  beggars,  but  rather  learners  of  the  gospel,  for 
the  instruction  of  the  world.  They  had  come  up  to 
the  annual  festival  of  ingathering,  as  usual,  with 
sufficient  provision  for  their  return.  But,  having 
themselves  been  gathered  in,  they  found  unexpected 
occasions  to  protract  their  tarrying.  It  was  needful 
that  they  should  "  continue  steadfastly  in  the  apostles' 
doctrine  and  fellowship,  and  in  breaking  of  bread,  and 
in  prayers."  Those  were  most  busy  arid  important 
days.  For  there  were  the  germs  of  the  church  for 
a  thousand  cities  and  villages,  sprinkled  over  the 
world.  Jerusalem  was  the  only  centre  of  light 
where  they  could  get  the  instruction  and  furniture 
of  mind  which  they  needed,  to  become  radiating 
centres  wherever  they  went.  And  the  interests  of 
the  whole  Christian  cause  required  that  these  first 
Christians  should  tarry  at  Jerusalem  long  enough 
to  get  adequate  instruction,  and  the  baptism  of  the 
spirit  of  the  gospel.  For,  at  that  time,  all  the 
Christianity  in  the  world  was  there.  Not  a  word 
of  it  had  been  written ;  not  a  preacher  of  it  had 
gone  anywhere  else.  And  all  these  Christians  must 
there  abide,  till  they  got  an  adequate  idea  of  what 
they  were  to  communicate  to  the  world.  Theso 
interests,  in  such  hearts,  being  paramount  to  all 
others,  extinguished,  so  far  as  any  had  need,  all  pri 
vate  claims  to  property.  This  first  and  sublime 


26  LAW  OF   BENEFICENCE. 

instance  of  alms-giving,  in  the  organized  Christian 
church,  was  an  instance  of  alms  given  for  religious 
ends— for  the  spread  of  the  gospel. 

This  'instance  also  shows  what  a  high  position  re 
ligious  charity  holds  among  oilier  Christian  duties 
These  men,  after  embracing  religion  in  its  trans 
forming  power,  and  then  in  its  outward  ordinances, 
are  said  to  have  attended  to  Christian  instruction, 
prayer,  and  fellowship.  And  the  next  thing  said  of 
them  is,  that  among  these  prime  duties  of  the  Chris 
tian  life  they  exercised  this  remarkable  liberality. 
This  duty  is  not  located  out  on  some  remote  branch 
or  twig  of  the  system,  where  our  habits  have  placed 
it,  but  in  the  very  heart  and  centre.  And  it  is  dwelt 
upon,  and  repeated  by  the  historian,  as  one  of  the 
most  delightful  and  characteristic  events  of  the  whole. 
Surely  the  genius  of  Christianity,  as  there  developed, 
has  entered  but  poorly  into  our  conceptions. 

There  is  also  instruction  in  the  fact,  that  those 
Christians  "  sold  their  2iossessio?is"  to  raise  money 
for  the  emergency.  This  is  a  hint  to  us,  that  the 
advantage  of  good  investments  of  property  must 
yield  to  the  higher  law  of  the  necessities  of  Christ. 
Many  cannot  afford  gifts  proportionate  to  their 
means,  because  their  property  is  so  invested  that 
they  cannot  command  the  ready  money.  And  pei- 
haps  some  unconsciously  felicitate  themselves  that, 
they  have  their  funds  hid  away  from  Christ,  and 
dream  not  of  any  obligation  to  change  investments 


PERIODICAL  ALMS-GIVING.  27 

of  funds  that  arc  yielding  good  incomes,  for  any 
emergencies  of  charity.  Yet  here  we  see,  that  in 
the  spring-time  arid  primitive  development  of  Chris 
tianity,  men  were  of  another  mind. 

You  will  next  observe,  that  these  gifts  were  all  free- 
will  offerings.  Each  one's  right  of  property  was  re 
spected  ;  no  law  imposed  a  fixed  rate  of  contribution, 
and  none  required  the  whole  of  any  one's  property. 
One.  prompted  by  his  glowing  love  for  the  cause, 
judged  it  to  be  his  duty  in  his  circumstances  to  sur 
render  the  whole.  Here  operated  that  principle 
which  we  have  already  noticed,  leaving  individual 
hearts  to  spontaneous  action,  and  yet  securing  a  gen 
erous  action.  So  much  for  the  Christian  law  of  alms, 
as  it  appears  on  the  first  page  of  Christian  history. 

IV.    LAW  OF  PERIODICAL  ALMS-G-IVINQ. 

God's  plan,  in  making  the  warns  of  the  church 
and  of  the  poor  a  lever  to  bring  the  hearts  of  Chris 
tians  up  to  higher  elevations  and  habits  of  benevo 
lence,  appears  on  every  page  of  the  gospel,  but  our 
purpose  confines  us  to  those  passages  wherein  the 
Christian  rule  of  alms-giving  is  presented  in  its  di 
rect  and  specific  form.  We  need  not  a  law  of  char 
ity  which  is  every  thing  in  general  and  nothing  in 
particular.  We  need  that  which  comes  as  near  to 
regulating  the  proportion  of  each  one's  income,  as 
the  design  of  alms-giving  will  allow.  And  this  we 
have  in  1  Cor.,  1C  :.l,  2. 


28  LAW  OF  BENEFICENCE. 

"NOW  CONCERNING  THE  COLLECTION  FOR  THE 
SAINTS,  AS  I  HAVE  GIVEN  ORDER  TO  THE  CHURCHES  OF 
GrALATIA,  EVEN  SO  DO  YE.  UPON  THE  FIRST  DAY  OF 
THE  WEEK,  LET  EVERY  ONE  OF  YOU  LAY  BY  HIM  IN 
STORE,  AS  GOD  HAS  PROSPERED  HIM,  THAT  THERE  BE 
NO  GATHERINGS  WHEN  I  COME." 

We  have  here,  as  we  propose  to  show,  a  rule 
which  binds  all  to  the  principle  of  setting  apart, 
every  Sabbath,  or  at  least  statedly,  abortion  of  their 
income  or  their  means  of  living,  as  God  shall  prosper 
them,  for  cliaritable  uses:  it  being  understood,  that 
this,  like  all  other  rules  of  its  class,  binds  in  its  gen 
eral  principle  and  intent,  but  is  subject  to  modifica 
tions  in  its  details,  when  brought  to  individual  appli 
cation.  Even  the  law  of  the  Sabbath,  uttered  in  the 
broadest  terms,  bends  in  adjustment  to  cases  of  need 
ful  mercy.  And  though  the  rule  here  given  is  as 
universal  in  its  terms,  it  does  not  of  course  bind  those 
who  have  no  income  to  set  apart  a  portion  of  income. 
Nor  does  it  bind  the  man  whose  salary  or  means  of 
living  is  received  annually  or  quarterly,  or  the  mer 
chant  engaged  in  large  adventures,  or  any  one  who 
cannot  know  at  every  week's  end  what  his  income 
has  been,  actually  to  set  apart  a  weekly  proportion 
of  income.  But  it  would  seem  to  require  that  every 
one  should  have  his  stated  seasons  for  a  conscientious 
apportionment  to  his  charity  fund,  either  in  cash  or 
by  entry  on  a  benevolent  account,  according  to  his 
circumstances,  and  in  such  a  mode  as  he  shall  see  fit 


PERIODICAL  ALMS-GIVING.  29 

to  adopt.  The  intent  of  the  rule  cannot  be  answer 
ed  without  some  form  of  stated,  systematic  action, 
Each  one  is  required  to  adopt  some  regular  system 
of  charity  which  shall  come  within  the  spirit  of  the 
rule  ;  and  it  seems  to  have  been  a  prominent  design 
of  the  Lawgiver  to  put  each  one  upon  the  exercise  of 
his  own  judgment  and  conscience,  in  the  execution 
of  the  general  provisions  of  his  law. 

For  illustration,  and  for  suggestion  to  those  who  can 
not  devise  for  themselves  a  better  mode,  we  here  state 
the  method  in  which  two  persons,  unknown  to  each 
other,  and  in  circumstances  widely  different,  have  ful 
filled  their  own  idea  of  this  rule,  with  benefit,  as  they 
believe,  to  themselves  arid  to  the  cause  of  Christ. 

One,  every  Sabbath  evening  at  the  hour  of  his 
private  devotion,  lays  aside  the  sum  which  he  thinks 
he  ought  to  devote  for  that  week  to  charitable  pur 
poses.  If  he  has  not  the  money,  he  charges  the 
amount  against  himself  in  favor  of  his  charity  fund 
When  there  is  a  call  for  donations,  he  takes  from  this 
fund  what  he  thinks  he  should  give.  If  a  call  of 
special  urgency  comes,  which  what  he  has  set  apart 
will  not  fully  meet,  he  overdraws  the  fund,  and 
charges  against  it  the  balance,  to  be  cancelled  by 
future  incomes.  Thus  in  a  very  simple  and  easy 
way  the  work  is  reduced  to  a  system,  in  connection 
with  the  spiritual  exercises  of  the  Sabbath. 

The  other  is  a  prosperous  merchant,  who  resolves 
that  whatever  his  future  profits  shall  be,  he  will  dc- 


30  LAW  OF  BENEFICENCE. 

vote  a  certain  per  cent,  to  charity,  enlarging  the  per 
centage  if  his  profits  shall  exceed  a  certain  sum.  On 
the  first  day  of  every  month  he  takes  an  inventory, 
ascertains  what  have  been  his  profits,  and  credits 
the  percentage  on  his  charity  account.  When  calls 
are  presented,  he  draws  from  this  fund  ;  and  for  some 
years  he  has  been  surprised  to  find  that  it  is  so  pro 
ductive.  He  meets  calls  with  pleasure,  and  is  a 
happy  man  in  prayer  and  labor  to  obtain  means,  of 
which  not  a  stinted  portion  is  sacredly  consecrated 
to  God. 

But  to  return  to  the  passage  before  us  :  the  first 
point  of  instruction  here  presented  is,  that  this  rule 
is  not  given  as  mere  advice,  which  we  are  at  liberty 
to  disregard.  Paul  says,  "I  have  given  order"  to 
this  effect.  Nor  was  it  a  rule  framed  for  mere  local 
and  temporary  use.  He.  had  imposed  it  before  on 
the  Galatian  churches,  and  now  lays  it  on  the  Corin 
thian  church,  whose  circumstances  were  very  differ 
ent  ;  and  it  was  laid  in  imperative  terms  by  an  apostle 
speaking  by  inspiration. 

The  next  point  is,  that  it  is  not  a  mere  exhorta 
tion  to  benevolence  in  general,  but  a  specific  rule  re 
quiring  action  in  a  particidar  ivay,  and  binding 
alike  on  all.  True,  it  has,  like  the  command  to 
preach  the  gospel  to  every  creature,  been  lost  to  the 
church  for  a  thousand  years.  Yet  man's  neglect  can 
not  annihilate  God's  command.  That  it  was  intend 
ed  for  all  is  fully  apparent.  The  epistle  is  addressed 


PERIODICAL  ALMS-GIVING.  31 

not  to  the  Corinthians  alone,  but  "  to  all  that  in  eve 
ry  place  call  upon  the  name  of  Jesus  Christ"  This 
is  not  a  mere  unmeaning  salutation.  Paul  could  not 
have  saluted  all  Christians  in  his  epistle  in  such 
terms,  unless  he  intended  to  address  to  them  all,  the 
instructions  contained  in  it,  so  far  as  they  were  in 
nature  and  form  applicable  to  all.  And  no  part  of 
his  epistle  is  more  capable  of  general  application  than 
this  text.  Nor  does  this  rule  here  come  out  in  a  sol 
itary  instance  in  Paul's  teaching.  The  same  which 
he  here  gives  to  the  Corinthians,  he  had  given,  jji 
more  than  one  instance,  to  other  churches — "to  the 
churches  in  Galatia." 

It  is  the  way  of  the  Spirit  of  inspiration  to  speak 
to  the  whole  church,  or  the  whole  world,  through  a 
small  company  of  immediate  hearers.  How  comes 
it  that  Paul's  letter  "  to  the  church  of  God  which  is 
at  Corinth,"  with  all  its  details  of  instruction,  reproof, 
and  correction  in  righteousness  administered  to  them, 
should  have  been  put  forth  as  God's  book  of  inspira 
tion  for  the  regulation  of  our  heart  and  life  ?  Every 
thing  in  that  epistle  which  contains  this  rule,  has  as 
much  of  a  special  direction  to  those  Corinthians,  as 
this  rule  itself  has.  For  instance,  this  same  epistle 
contains  directions  about  the  discipline  of  the  church, 
which  all  churches  acknowledge  as  binding  on  them ; 
yet  they  were  given  about  a  single  case  then  existing 
there.  It  contains  exhortations  to  purity  of  life,  with 
a  reference  to  impurities  existing  there.  It  gives 


32  LAW  OF   BENEFICENCE. 

important  principles  touching  the  law  of  marriage, 
with  reference  to  cases  existing  there.  It  gives  the 
Corinthians  rules  requiring  of  them  a  support  of 
their  ministry,  and  instructions  respecting  the  Lord's 
table — respecting  the  exercise  of  spiritual  gifts,  and 
the  like.  None  have  doubted  that  the  instruc 
tions  and  rules  given,  on  all  these  subjects,  were  as 
much  intended  for  us  as  for  the  Corinthians ;  and  a 
principle  of  interpretation  that  would  set  them  aside 
from  present  use,  would  exclude  all  the  epistles  from 
the  sacred  canon,  and  indeed  a  greater  part  of  the 
other  scriptures,  for  the  great  body  of  scripture  is 
written  on  the  same  principle  ;  even  the  ten  com 
mandments,  the  eternal  law  of  the  universe,  were 
uttered  specially  to  one  people,  and  grounded  on  the 
fact  that  God  had  brought  them  out  of  the  land  of 
Egypt,  and  out  of  the  house  of  bondage.  Scarcely  one 
of  the  rules  in  this  epistle  is  given  out  with  as  much 
formality  as  that  before  us  ;  and  such  formal  rules  of 
conduct,  given  by  inspired  men  claiming  to  speak  as 
they  were  moved  by  the  Holy  Ghost,  and  to  speak  to 
the  few  for  the  instruction  of  the  whole  world,  may 
be  taken  as  meant  for  all,  unless  there  be  found  in 
their  structure,  context,  or  occasions,  some  implied 
limitation.  But  no  limitations  are  here  implied. 

There  is  another  question  :  Did  Paul  require  these 
weekly  deposits  to  be  made,  and  appoint  that  there 
should  be  no  gatherings  under  the  impulse  of  his  elo 
quence  when  he  should  come,  in  expectation  that  lie 


PERIODICAL  ALMS-GIVING.  33 

in  this  way  make  a  larger  collection  for  tliat 
time?  Evidently  lie  was  not  providing  for  that 
single  occasion,  but  for  the  permanent  influence  of  an 
established  rule.  If  for  one  occasion  only,  he  would 
most  naturally  have  ordered  the  gathering  to  take 
place  after  he  had  come  and  exerted  the  force  of  his 
eloquence  upon  them  in  setting  forth  the  details  of 
the  distress  which  he  asked  them  to  relieve.  Who 
that  knows  with  what  force  Paul  could  speak — how 
he  spoke  on  Mars-hill,  before  the  assembled  wisdom 
of  G-reece — how  he  thundered  in  the  ear  and  con 
science  of  the  hardened  Felix — what  effect  he  wrought 
upon  Agrippa — who  can  doubt,  that  for  a  single  col 
lection,  he  would  have  secured  vastly  more  if  he  had 
said  nothing  of  weekly  deposits,  and  had  relied  upon 
an  appeal  to  the  Corinthians  with  the  electric  force 
of  his  eloquence,  backed  by  the  moral  force  of  his 
apostolic  character  and  presence  ?  It  is  clear,  at  a 
glance,  that  his  object  in  giving  that  order,  could  not 
have  been  to  get  the  greatest  amount  of  money  for  a 
single  occasion ;  and  if  not,  it  follows  that  he  was 
looking  to  permanent  results — forming  the  general 
practice  of  alms-giving  hi  that  church  ;  and  if  in  that 
church,  why  not  in  all  churches  ? 

If,  then,  the  rule  given  have  an  evident  fitness  for 
universal  application — if  the  circumstances  of  those 
for  whom  it  was  first  made,  show  no  reason  why  it 
was  more  fit  for  them  than  for  all — if,  from  reason 
and  the -nature  of  things,  the  rule  appears  to  be  as 

Law  of  Benef.  3 


34  LAW  OF   BENEFICENCE. 

well  adapted  to  all  as  to  any,  the  case  is  clear  that 
this  utterance  of  the  divine  oracle  is  the  voice  of  God 
to  universal  man. 

And  let  it  be  well  considered  that  all  that  is  shown 
in  this  discussion,  of  the  fitness  of  this  rule  for  the 
cultivation  of  the  divine  life,  and  enlarging  »tho 
streams  of  Christian  beneficence,  is  so  much  in  con 
firmation  of  its  claims  to  be  considered  a  law  of  God 
requiring  your  obedience  ;  and  if  it  be  such  a  law, 
you  are  as  much  required  to  act  according  to  it,  as 
you  are  to  keep  the  Sabbath.  And  those  professing 
Christians  on  the  continent  of  Europe,  who  ignore 
their  obligation  to  remember  the  Sabbath-day  and 
keep  it  holy,  have  no  more  occasion  to  review  their 
theory  touching  that  law,  than  you  have  yours  re 
specting  this.  They  are  no  more  offenders  against 
the  one  law  of  God,  than  you  are  against  the  other  ; 
and  the  Christian  minister,  or  Christian  teacher  in 
any  sphere,  who  neglects  to  inculcate  this  rule,  as 
really  neglects  his  duty,  as  the  teacher  who  neglects 
to  inculcate  the  law  of  the  Sabbath. 

The  next  point  is,  that  alms-giving  is  a  work  for 
every  Sabbath.  "  Upon  the  first  day  of  the  week,  let 
every  one  of  you  lay  by  him  in  store."  Here  noth 
ing  is  said  for  or  against  collections  made  in  the 
church  on  the  Sabbath.  The  command  is,  that  as 
often  as  the  Sabbath  comes,  we  should  take  out  of 
our  means  of  living  a  portion,  and  devote  it  to  char 
itable  uses.  And  this,  in  its  very  terms,  refutes  one 


PERIODICAL   ALAlJi-GIVlNG.  35 

of  the  commonplaces  of  Christian  penuriousness : 
that  the  handling  of  money  is  a  desecration  of  the 
Sabbath,  and  the  preaching  about  filthy  lucre  is  a 
profanation  of  sacred  things ;  for  here  is  an  express 
command  of  God,  to  handle  money  for  one  purpose 
on  the  firs":  day  of  the  week.  It  would  seem  that 
the  first  Christians  had  such  a  type  of  religion,  thai 
their  handling  of  money  was  indispensable  to  Sab 
bath  sanctification,  and  that  their  Sabbath  prayers 
and  praises  could  not  ascend,  but  as  accompanied 
with  their  alms. 

Another  penurious  maxim  is  also  set  aside  by  this 
text,  to  wit,  that  calls  for  charity  are  too  frequent, 
Enterprises  of  Christian  philanthropy  are  so  multi 
plied  and  various,  that  scarcely  a  month  passes  with 
out  a  call  from  Christian  pulpits  for  new  donations, 
and  this  i.i  quite  an  annoyance  to  those  who  hava 
some  conscience  and  less  benevolence.  Now  this 
text  points  out  a  way  in  which  this  struggle  be 
tween  conscience  and  inclination  can  be  forestalled. 
Let  every  one  come  into  a  habit  of  not  waiting  for 
any  calls,  but  of  setting  apart  every  Sabbath,  or  at 
other  stated  periods,  the  portion  which  he  ought  to 
give,  and  he  will  experience  no  annoyance  from  the 
frequent  calls  of  agents.  Until  he  does  this,  he  fails 
to  come  up  to  the  apostolic  rule  as  to  the  frequency 
of  his  alms.  This  is  the  way  to  "make  up  before 
hand  your  bounty,  that  the  same  may  be  ready  as  a 
matter  of  bounty,  and  not  as  of  covetousness." 


36  kAW  OF  BENEFICENCE. 

It  will  naturally  be  asked,  Why  this  duly  must 
needs  be  done  on  the  Sabbath?  Whatever  may 
have  been  the  reason  of  this  provision,  it  is  a  matter 
of  fact,  that  the  converted  Jews  had  been  accus 
tomed  to  a  like  arrangement.  Both  Philo  and  Jose 
phus  inform  us  that  the  Jews  were  wont  every  Sab 
bath  to  make  collections  at  their  synagogues,  of  their 
tithes  and  spontaneous  gifts,  to  be  sent  to  the  temple. 
This  custom  was  adopted  into  the  Christian  church, 
with  such  modifications  as  the  new  dispensation  re 
quired.  The  appropriation  required  to  be  made  at 
home,  irrespective  of  a  church  contribution,  would 
secure  a  more  universal  compliance,  than  if  it  was 
to  be  made  in  the  church  from  which  some  would 
be  detained  ;  and  yet  it  did  not  hinder  public  collec 
tions,  when  convenience  required  them. 

One  of  the  reasons  for  connecting  alms-giving  with 
the  Sabbath  doubtless  was,  to  secure  the  periodical 
and  constant  action  of  the  heart  in  the  work.  To 
make  this  action  sure,  a  particular  day  of  the  week  is 
named  when  it  should  be  done,  and  when  it  would 
be  less  liable  to  be  crowded  out  of  mind  by  other 
cares.  And  this  order  being  obeyed,  the  habit  of 
frequent  giving  is  secured.  The  mind  as  often  as 
the  Sabbath  comes  round,  is  put  upon  reviewing  the 
course  of  providence,  and  the  prosperity  experienced, 
and  deciding  in  view  of  it  how  much  ought  to  be 
given,  and  so  is  kept  in  the  constant  exercise  of  be 
nevolence,  and  holding  constant  checks  on  avaricious 


PERIODICAL  ALMS-GtVINU.  37 

aspirations.  So  this  employment,  while  it  secures  its 
main  end  upon  the  heart  of  the  giver,  harmonizes 
with  all  the  other  employments  of  the  Sabbath.  For 
the  sanctification  of  the  soul  in  its  Sabbath  work,  it  is 
required,  not  only  to  bring  the  mind  under  the  quick 
ening  influence  of  the  gospel,  read  and  preached  and 
meditated  upon,  not  only  to  engage  it  in  acts  of 
prayer  and  praise,  but  to  enlist  it  in  acts  of  love  to 
man,  and  in  conflict  with  selfishness.  Our  Sabbath 
religion  must  be  not  or  ;y  a  matter  of  thought  and 
feeling,  but  of  self-denying  action.  "It  is  lawful  to 
do  good  on  the  Sabbath-day."  This  action,  steadily 
and  habitually  sustained,  plays  upon  the  very  citadel 
of  our  selfishness,  which  is  the  great  enemy  of  our 
sanctification  •  our  keeping  up  a  sleepless  warfare 
at  this  point,  brings  assistance  to  the  other  appropri 
ate  operations  of  the  mind,  and  employs  the  whole 
mechanism  of  the  soul  in  harmony  with  Sabbath 
engagements.  And  the  constant  repetition  of  small 
gifts  does  more  towards  a  benevolent  formation  of 
heart,  than  the  same  amount  given  in  larger  sums 
at  wider  intervals.. 

Another  reason  is,  that  gifts  so  often  repeated, 
most  effectually  secure  a  large  amount.  The  rule, 
in  its  structure,  bears  an  evident  design  to  favor  the 
poorer  classes,  and  give  them  an  effective  share  in 
the  blessedness  of  benefaction.  Living  more  from 
hand  to  mouth,  they  have  not  the  means  at  hand,  if 
they  would,  to  make  large  donations,  but  by  weekly 


38  J-AW  OF   BENEFICENCE. 

additions  to  their  charity-treasure,  they  may  produce 
a  rich  result  at  the  year's  end  ;  and  in  all  this  process 
of  laying  aside  the  little  that  they  can  spare,  they 
are  making  just  as  much  sacrifice  and  cultivation  of 
heart,  and  of  course  doing  as  much  towards  the  prime 
purpose  of  giving,  as-  their  wealthy  neighbors  who 
give  ten  times  as  much.  The  little  sums  thus  laid 
aside  fall  into  their  place  in  the  ordinary  calculation 
of  expenses,  and  are  provided  for  at  the  same  time 
with  our  meat  and  drink  ;  and  in  thus  sharing,  as  it 
were,  our  daily  sustenance  with  the  poor,  and  bring 
ing  the  toil-worn  missionary,  as  it  were,  to  eat  at  our 
table,  we  come  into  a  most  affecting  form  of  com 
munion  with  Christ,  and  all  who  love  his  cause, 
while  we  are  taking  the  best  course  to  enable  us  to 
make  the  most  of  our  contributions  from  a  slender  in 
come.  Without  some  plan  like  this,  the  constantly 
recurring  calls  for  things  needful  and  superfluous 
would  absorb  our  income,  and  for  the  most  part  ex 
clude  our  charities.  But  were  all  who  acknowledge 
the  obligation  to  give  at  all,  including  old  and  young, 
rich  and  poor,  to  come  under  this  rule,  a  vast  increase 
of  charitable  funds  would  be  realized. 

The  first  application  of  this  rule  in  its  definite 
form,  which  we  have  on  record,  was  to  the  churches 
in  Galatia,  in  which  the  poor  abounded.  And  then 
it  was  found  to  be  equally  suitable  to  the  wealth 
ier  Christians  at  Corinth,  situated  amidst  temp 
tations  to  luxury  and  extravagance.  At  any  rate, 


PERIODICAL  ALMS-GIVINh.  39 

it  is  at  once  adapted  to  operate  kindly  among  the 
necessities  of  the  humbler  classes,  and  to  hold  salu 
tary  checks  upon  the  extravagances  of  the  rich.  It 
brings  each  one,  once  a  week,  to  a  reckoning  with 
himself  as  to  his  use  of  the  gifts  of  Providence, 
Is  there  a  Christian  whose  easily  besetting  sin  is 
extravagance,  who  is  spending  more  than  a  good 
conscience  would  dictate,  in  the  matters  of  style,  or 
in  the  elegances  and  superfluities  of  life,  this  rule 
would  seem  to  have  been  made  on  purpose  for  him. , 
It  arraigns  him  once  a  week  before  his  conscience  and 
his  God,  to  debate  questions  touching  this  very  sub 
ject.  Let  him  adopt  the  rule,  and  he  is  led  at  once 
to  a  course  of  mental  exercises,  in  which  he  cannot 
retain  both  his  peace  of  mind  and  his  habits  of  extrav 
agance.  The  Sabbath  comes,  and  after  engaging  in 
the  devotions  of  the  day,  both  public  and  private, 
he  sits  down  under  the  full  impression  of  all  he  has 
heard  and  read  of  Christ  and  his  salvation,  and  of 
all  that  he  has  himself  uttered  in  his  prayers  and 
praises,  and  makes  his  decision  as  to  how  much  the 
Lord  has  prospered  him,  and  for  what  end,  and  what 
obligations  that  prosperity  confers  ;  and  he  must  be 
slow  to  admit  reproof  if  some  of  his  superfluities  are 
not  soon  lopped  off.  If  he  fail  to  take  the  hint  at 
first,  this  debate  in  conscience  is  of  course  renewed 
once  a  week,  and  he  is  brought  back -to  the  subject  in 
all  varieties  of  circumstances  and  modes  of  feeling , 
and  if  any  thing  can  cure  a  Christian's  habitual  ex- 


40  I'AW  OF   BENEFICENCE. 

travagance,  this  must  be  the  remedy.  By  imposing 
this  rule,  God,  as  it  were,  every  Sabbath  takes  each 
Christian  aside  and  puts  to  him  the  delicate  question, 
how  he  has  been  prospered,  and  how  much  he  can 
afford  to  give  to  Him  from  whom  he  receives  all. 
And  he  does  this  at  the  time  when  the  rational  pow 
ers  and  spiritual  affections  may  be  supposed  to  be  in 
the  most  vigorous  exercise. 

But  there  may  be  a  more  specific  reason  why  this 
day,  and  not  any  other  of  the  week,  is  set  apart  for  this 
purpose.  We  may  be  invited  to  bring  our  grateful 
offerings  to  the  Lord's  treasury  on  this  day,  because 
the  very  design  of  the  Sabbath  makes  it  a  day  of 
thanksgiving  and  of  grateful  remembrance  of  the 
work  of  redemption.  The  Christian  Sabbath  cele 
brates  a  new  creation  as  a  subject  of  more  elevated 
praise  than  that  on  which  "  the  morning  stars  sang 
together."  And  it  is  fitting,  that  our  grateful  joy 
should  have  expression  in  substantial  acts,  as  well  as 
in  words  and  songs.  He  who  made  the  mind,  and 
who  best  knows  how  to  touch  all  its  springs  and 
cause  us  to  make  melody  in  our  hearts  to  the  Lord, 
knows  that  the  giving  of  gifts  is  a  natural  expression 
of  grateful  joy,  and  that  the  incense  connected  with 
freewill  offering,  sweetly  blends  with  our  songs  c,\ 
praise  for  redeeming  love. 

Again,  the  religious  nature  and  obligations  of  the 
duty  of  alms-giving,  make  the  appointment  of  the 
Sabbath  for  the  time  of  doing  it,  peculiarly  proper. 


PERIODICAL  ALMS-GIVING.  41 

The  several  Sabbath  employments  naturally  aid 
each  other.  Prayer  and  praise  quicken  and  elevate 
the  mind  for  more  effectual  meditation  on  the  word 
of  God,  and  so  all  the  fit  employments  of  the  Sab 
bath  may  tepid  to  revive  our  sense  of  obligation,  and 
our  benevolent  emotions,  and  thus  serve  as  prompters 
to  our  acts  of  charity.  The  Christian  mind  as  really 
communes  with  God,  in  the  act  of  devoting  to  a  char 
itable  use  a  portion  of  the  gifts  of  God,  as  in  prayer 
and  praise.  God's  authority  binds  the  conscience, 
and  the  love  of  Christ  constrains  the  heart  to  the 
act,  and  the  mind  moves  responsive  to  the  known 
will  of  Christ.  Such  acts  are  a  proper  expression  of 
that  charity  of  which  Paul  says,  "  Now  abideth  faith, 
hope,  charity,  these  three,  but  the  greatest  of  these  is 
charity."  This  is,  then,  one  of  the  graces  of  the  Spirit, 
and  as  the  design  of  the  Sabbath  is  for  the  quicken 
ing  of  grace,  this  grace  should  be  called  into  action 
on  the  Sabbath ;  and  as  this  grace  is  in  many  minds 
one  of  the  most  difficult  of  exercise,  the  aids  which 
other  Sabbath  exercises  give  should  be  called  in,  arid 
our  prayers  and  our  alms  should  go  up  together  as  a 
memorial  before  God.  The  fitness  of  this  connection 
of  things  has  illustration  in  the  experience  of  minis 
ters,  who,  after  the  exercises  of  the  Sabbath,  find  their 
rninds  vastly  quickened  in  forming  conceptions  of  di 
vine  truth,  and  in  all  spiritual  exercises. 

God  has  established  this  connection  between  our 
Sabbath   employments,  and  set   the   duty  of  alms- 


42  LAW  OF   BENEFICENCE. 

giving  high,  among  them,  doubtless  with  the  design 
that  it  .may  have  a  more  effective  performance.  A 
time  has  been  chosen  when  the  mind  may  be  sup 
posed  to  be  in  the  most  favorable  posture,  a  time 
when  we  have  retreated  farthest  from  the  world  and 
its  excitements  to  avarice,  and  are  most  susceptible  of 
spiritual  motives.  If  we  wished  to  get  a  large  dona 
tion  from  one,  for  some  benevolent  object,  we  should 
choose  our  time  to  approach  him,  and  especially  the 
time  when  the  realizings  of  eternity  were  most  upon 
him.  Thus  God  does,  and  comes  to  us  for  our  gift 
in  the  midst  of  our  Sabbath  devotions — in  the  midst 
of  our  professions  of  gratitude  and  love.  He  comes 
in  and  takes  us  at  our  word.  "We  have  perhaps  been 
singing, 

"All  that  I  am,  and  all  I  have, 

Shall  be  for  ever  thine ; 

Whate'er  my  duty  bids  me  give, 

My  cheerful  hands  resign." 

He  then  comes  in  with  an  opportunity  for  us  to  give 
what  our  duty  bids  ;  hence  the  admirable  fitness  of 
the  time.  If  there  is  to  be  a  set  time,  who  will  not 
say  that  tins  is  tJie  time?  If  it  had  been  a  uni 
versal  custom  to  do  this  work  on  one  particular  day 
of  the  week,  and  that  not  the  Sabbath,  and  if  now  a 
transfer  were  to  be  made,  and  the  work  were  to  be 
brought  within  the  Sabbath,  a  great  advance  in  the 
amount  given  would  doubtless  be  realized.  Even 
the  merchant,  who  monthly  or  at  other  stated  times 


PERIODICAL  ALMS-GIYJNG.  43 

carries  to  a  benevolent  account  the  sum  devoted  to 
charity,  may  derive  great  advantage  from  sotting 
apart  on  the  Sabbath  a  little  season  for  li  grateful 
communion'1  with  Christ  in  reference  to  the  claims 
of  the  various  departments  of  benevolence,  and  in 
prayer  for  direction  and  a  blessing  on  his  humble 
offerings. 

Further,  the  duty  is  laid  on  every  one.  ' '  Let  every 
one  of  you  lay  by  him  in  store."  Though  those  who 
are  themselves  objects  of  charity  and  have  nothing 
to  give,  would  not  come  within  the  rule  ;  and  though 
those  whose  incomes  do  not  admit  of  so  detailed  a 
distribution,  would  be  allowed  to  answer  the  intent 
of  the  rule  in  the  form  which  their  circumstances  re 
quire  ;  yet,  with  such  modifications,  the  rule  is  univer 
sal  with  rich  and  poor.  If  it  be  thought  an  objection 
that  too  much  of  religious  charities  must  thus  come 
from  the  gifts  of  the  poor,  we  answer,  it  will  not  be 
so,  provided  they  do  not  go  beyond  the  measure  of 
the  prosperity  which  God  has  given  them.  Hither 
to  religious  enterprises  have  been  mainly  sustained 
by  the  confluence  of  small  streams,  coming  in  from 
those  in  moderate  conditions.  Yea,  it  is  one  of  the 
excellences  of  these  enterprises,  that  they  unite  the 
hearts  of  rich  and  poor ;  and  convey  to  the  poor  as 
much  of  the  benefit  of  giving  as  to  the  rich.  And 
will  any  count  it  treason  to  allow  the  poorest  to  share 
in  the  luxury  of  sending  the  gospel  to  the  poor  ?  Has 
not  the  gospel  done  enough  for  the  poor  to  warrant 


44  LAW  o?  BENEFICENCE. 

such  responses  of  gratitude  from  them  1  Has  not 
God  chosen  the  poor  of  this  world  rich  in  faith  and 
heirs  of  the  kingdom  ?  And  has  he  denied  to  these 
heirs  of  the  kingdom  all  share  in  the  work  of  ad 
vancing  his  kingdom  ?  His  order  to  the  churches  in 
Galatia,  where  the  poor  abounded,  was,  "  Let  every 
one  of  you  lay  by  him  in  store." 

Nor  did  he  intend  to  impose  a  burden,  but  to  con 
fer  a  privilege.  And  he  has  so  shaped  the  require 
ment,  because  unwilling  to  exclude  the  poor  from  a 
needful  means  of  grace.  He  who  was  anointed  to 
preach  the  gospel  to  the  poor,  would  not  so  frame 
his  system  as  to  cut  off  the  poor  from  the  channels 
through  which  he  conveys  the  riches  of  his  grace  ; 
and  most  impressive  is  the  assurance  which  he  has 
given  us  of  this,  in  the  value  which  he  stamped  on 
the  widow's  farthing.  While  sitting  in  the  temple 
and  watching  the  people  casting  their  gifts  into  the 
treasury,  and  after  some  had  made  princely  dona 
tions,  he  saw  a  poor  widow  come  and  drop  in  two 
mites,  which  made  a  farthing.  That  went  to  his 
heart;  and  with  solemn  emphasis  in  the  use  of  that 
"Verily,"  or  Amen,  which  only  he  ever  used  in  such 
a  way,  he  asserted  that  the  value  of  the  widow's  gift 
exceeded  the  sum  total  of  all  the  rest ;  and  why  ? 
Because  there  was  more  of  sacrifice  made,  more  of 
benevolent  heart  expended,  and  so  a  deeper  and  rich 
er  participation  of  sanctifying  experience  had,  which 
is  the  ultimate  end  of  all  gifts. 


PERIODICAL  ALMS-GIVING.  45 

Here  is  presented  such  a  scale  of  valuation  of  oui 
gifts  as  brings  the  rich  and  poor  upon  one  level,  and 
puts  to  flight  all  reasons  that  would  exclude  the  poor. 
Whatever  others  may  think,  Christ  makes  the  small 
est  gifts  of  the  poor  as  indispensable,  and  of  as  much 
value,  as  the  large  donations  of  the  rich.  Ever 
watchful  for  fit  incidents  from  which  to  flash  forth 
instruction  upon  all  ages,  he  here  seized  upon  a  case 
of  the  smallest  donation  made  by  extreme  poverty, 
and  held  it  forth  as  our  warrant  to  value  all  gifts  ac 
cording  to  the  sacrifice  made,  and  so  make  the  gifts 
of  the  poor,  not  only  as  acceptable  to  God,  but  as  val 
uable  towards  the  ultimate  end  of  filling  the  world 
with  the  glory  of  God,  as  the  proportionate  gifts  of 
the  rich.  And  so  when  he  said,  "  It  is  more  blessed 
to  give  than  to  receive,"  he  intended  not  to  utter 
startling  paradoxes,  but  to  declare  a  plain  matter  of 
fact  in  that  divine  plan  which  in  many  ways  betrays 
a  generous  partiality  to  the  poor,  in  the  distribution 
of  spiritual  favors ;  and  to  sustain  this  partiality,  he 
must  give  the  poor  an  equal  share  in  the  blessedness 
of  giving,  and  this,  and  even  more  than  this,  they 
have  ever  had. 

But  if  it  be  a  general  law  of  Christ's  kingdom, 
that  gifts  in  charity  weigh  in  the  balance  of  the-  sanc 
tuary  according  to  the  amount  of  the  sacrifice  made, 
the  concurrence  of  those  of  the  smallest  income  is 
indispensable.  Suppose  you  can  give  but  a  cent  a 
week,  that  shall  introduce  you  to  all  the  soul -enrich- 


4(5  LAW  OF  BENEFICENCE. 

ing  influences  of  giving.  As  an  instrument  of  com 
munion  with  Christ,  and  of  binding  your  soul  to  him, 
your  copper  coin  is  as  effectual  as  the  gold  of  others. 
And  who  can  tell,  that  carrying  a  special  blessing 
with  it,  and  guided  to  its  result  by  the  partial  re 
gards  of  the  Redeemer,  it  may  not  actually  produce 
more  than  the  larger  gifts,  made  with  less  sacrifice 
and  prayer  ?  Cases  are  not  wanting  of  the  single 
penny-tract  having  originated  trains  of  light  and  sal 
vation,  branching  forth  and  extending  beyond  human 
computation.  And  who  can  tell  that  these  small 
grains  of  mustard -seed,  that  have  produced  the  great 
trees,  have  not  come  from  those  whose  "  deep  pov 
erty  abounded  to  the  riches  of  their  liberality." 

Make  the  small  gifts  of  the  poor  a  matter  of  indif 
ference,  and  confine  to  the  rich  the  obligation  to  give, 
and  you  would  render  the  whole  commandment  a 
nullity.  If  God  had  left  to  all  but  the  poor  the  com 
mand  to  give,-  this  would  have  been  a  poverty-stricken 
world.  To  make  it  of  any  effect,  it  must  run  impar 
tially  from  the  highest  to  the  lowest.  It  must  hold 
the  pence  as  carefully  as  the  pounds. 

Indeed,  imperfectly  as  this  rule  has  been  understood, 
the  greatest  aggregate  of  gifts  has  come  from  those 
of  more  limited  means.  Never  did  charities  moro 
abound  than  in  the  primitive  ages  ;  never  did  evan 
gelizing  go  forward  with  greater  rapidity  and  power  : 
yet,  "not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  were  called."  It  was  the 


PERIODICAL  ALMS-GIVING  47 

gifts  of  the  humbler  classes,  flowing  in  countless 
minuter  rills,  which  cut  the  channels  to  convey  the 
riches  of  salvation  over  the  civilized  world.  That 
broad  and  fertilizing  shower  that  in  the  space  of  one 
generation  made  the  wilderness  bud  and  blossom  as 
the  rose,  was  composed  of  single  drops.  And  so  i& 
every  other  shower.  He  who  is  the  Father  of  the 
rain,  arid  who  begets  the  drops  of  the  dew,  finds  it 
not  beneath  him  to  produce  the  single  drops  and  the 
smallest  drops,  without  which  there  can  be  no  show 
ers.  Sometimes  when  the  ground,  under  a  scorch' 
ing  sun,  is  opening  the  seams  on  its  bosom,  implor 
ing  from  heaven  the  mercy  of  a  shower,  a  thin  cloud 
comes  over,  dispensing  a  large  drop  here  and  there — 
a  fair  similitude  of  what  the  work  of  charity,  confined 
to  the  rich,  would  be.  The  drops  are  large  arid  gen 
erous  in  themselves ;  but  they  are  too  few,  and  do 
but  mock  the  distress.  It  is  the  constant  distilling 
of  the  small  rain  by  which  God  gladdens  the  earth. 

And  this  law  of  charity  lays  itself  on  men  in  all 
varieties  of  condition,  with  an  admirable  equality 
of  pressure.  It  requires  each  to  give  according 
to  his  means,  and  according  to  his  own  judgment, 
formed  ivith  an  enlightened  conscience  and  a  be 
nevolent  heart.  It  puts  into  the  hands  of  each  one 
a  scale  of  duties,  ascending  and  descending  with 
the  increase  or  decrease  of  his  means.  The  poor 
man  is  expected  to  "  labor,  working  with  his  hands, 
that  he  may  'have  to  give  to  him  that  needeth." 


48  LAW  OF  BENEFICENCE. 

If  this  rule  presses  heavily  anywhere,  it  is  on 
those  who  have  difficulty  in  meeting  their  urgent 
wants  from  week  to  week.  But  even  they  could 
make  a  cent  a  week  sacred  to  the  cause  of  benev 
olence,  without  any  sensible  increase  of  their  bur 
dens  ;  and  that  for  them  might  answer  all  the  ends 
of  the  requirement,  and  make  them  equal  co-part 
ners  in  the  soul-enriching  and  world-enriching  com 
rnerce  of  benevolence.  But  to  an  amount  lesser 
or  larger,  each  is  bound  to  form  the  habit  of  giving 
a  portion  of  his  income — to  act  every  week  on  the 
question  of  apportioning  his  gifts  to  his  income. 
Among  the  duties  of  the  Sabbath,  cornes  that  of  di 
viding  off  a  portion  for  alms.  And  this  is  a  duty  no 
more  to  be  forgotten  than  that  of  prayer.  The  act 
involves  an  exercise  of  conscience  and  of  heart — of 
love  to  God  and  man,  in  giving  back  a  portion  of 
God's  gifts.  The  Sabbath's  sun  invites  you  anew 
to  settle  the  question,  how  much  you  ought  to  deny 
yourself  for  Him  who  gave  his  life  for  your  ransom. 

The  flexibility  of  this  rule  is  one  of  its  advantages. 
It  bends  in  perfect  adjustment  to  each  one's  circum 
stances,  and  to  all  changes  of  circumstances.  It  does 
not  require,  that  one  shall,  at  the  beginning  of  a  year, 
commit  himself  to  give  so  much  for  the  year,  not 
knowing  whether  his  present  ability  will  continue 
through  the  year,  or  whether  it  may  not  be  increased ; 
he  may  determine  on  the  proportion,  or  percentage 
of  income  which  he  will  contribute,  and  that,  if  his 


PERIODICAL  ALMS-GIVING.  49 

income  shall  exceed  a  certain  sum,  he  will  give  a 
larger  percentage,  "  as  God  shall  prosper  him."  It 
does  not  require  each  one  to  give  just  so  great  a 
proportion  of  his  income ;  but  it  makes  each  one 
to  judge  for  himself,  in  view  of  all  his  circum 
stances.  There  may  be  circumstances  which  would 
require  one  to  give  twice  the  percentage  of  his 
income  which  another  gives.  One  may  be  under 
obligations  to  creditors,  and  bound  to  be  just  before 
he  is  generous ;  while  the  other,  with  the  same  in 
come,  is  free  from  debt — though  the  man  who  early 
adopts  and  adheres  to  the  scripture  rule,  will  find 
it  operating  as  a  powerful  dissuasive  from  contract 
ing  needless  debts.  There  are  a  thousand  other  cir 
cumstances  which  may  vary  the  proportion  that 
different  persons  ought  to  give  ;  and  these  are  wise 
ly  committed  to  be  judged  of  by  each  one's  own 
conscience. 

There  is  still  another  important  point  of  instruc 
tion  in  this  text :  "  That  there  be  no  gatherings  ivhen 
I  come"  This  detects  a  capital  error  in  our  present 
policy  of  benevolence ;  in  that  we  are  wont  to  wait 
to  be  lashed  up  to  our  duty  by  the  periodical  visits 
of  the  agents  of  the  several  benevolent  societies. 
Paul  was  operating  as  an  agent  for  gathering  funds 
to  relieve  the  distress  of  Christians  at  Jerusalem. 
But  he  did  not  tell  the  Corinthians,  Wait  till  I  come 
and  lay  before  you  the  thrilling  details  of  that  dis 
tress,  and  by  dint  of  eloquent  appeals,  move  you  to 


50  kAW  OF  BENEFICENCE. 

an  amount  of  donations  which  you  would  not  other 
wise  reach.  He  placed  no  reliance  on  such  means. 
He  preferred  that  all  should  be  done  without  a  word 
from  him.  He  would  have  every  dollar  that  was  to 
be  given,  actually  in  the  treasury  before  he  came, 
"  that  there  be  no  gatherings  when  I  come."  This 
uncovers  a  grand  feature  in  the  divine  plan,  and  it 
may  show  us  the  error  in  our  policy  which  makes  it 
so  hard  to  bring  the  churches  up  to  this  duty.  We 
begin  at  the  wrong  end.  "We  make  the  great  reason 
why  we  should  give  to  be,  that  somebody  will  suffer 
if  we  do  not.  And  we  depend  on  our  agents  to  set 
forth  that  suffering,  with  an  energy  of  eloquence 
which  those  only  can  command  who  give  themselves 
wholly  to  a  single  branch  of  the  work.  And  the  re 
sult  is,  that  the  main  spring  appointed  to  move  the 
soul  to  this  work,  is  left  untouched.  The  animal 
passions  and  natural  sympathies  are  quickened,  the 
understanding  is  convinced  of  the  fitness  of  the  work, 
and  the  justice  of  its  claims  upon  us ;  in  a  second 
ary  sense  the  religious  affections  are  enlisted  ;  but  the 
whole  energy  of  the  heart  is  not  roused,  becaute  we 
do  not  place  the  main  reliance  on  the  main  motives. 
We  wait  for  Paul  to  come  first,  and  tell  us  all  about 
the  sufferings  of  the  poor  saints  at  Jerusalem  ;  ex 
pecting  by  that  communication  of  intelligence,  to  be 
led  into  the  great  and  moving  inducements  to  give. 

But  Paul  just  reversed  this  process.     He  relied  on 
the  intelligence  of  higher  and  more  moving  facts, 


PERIODICAL  ALMS-GIVING.-  51 

which  had  already  been  communicated  to  them, 
He  reminded  them  of  their  obligations  to  Christ,  who 
had  given  himself  for  them — of  the  fact  that  they  had 
already  "  given  their  own  selves  to  the  Lord,"  which 
gift  involved  all  the  donations  that  were  needed  from 
them ;  he  reminded  them  that  he  was  proving  the 
sincerity  of  their  love — that  he  was  seeking  the  cul 
tivation  in  them  of  one  of  the  parent  graces — that 
all  their  supplies  came  from  God,  who  would  cause 
them  to  reap  bountifully  from  a  bountiful  sowing — 
and  that  the  great  end  which  he  sought,  was  the  en 
riching  of  ihcir  souls  "  to  all  bountifulness"  These 
were  the  motives  on  which  he  relied.  His  great  care 
was,  not  to  stir  their  sympathies  in  view  of  the  dis 
tresses  of  the  needy,  but  to  make  those  distresses 
an  occasion  of  their  exercising  one  of  the  Christian 
graces.  And  this  he  did  by  reminding  them  of  their 
relations  to  God  and  Christ.  His  argument  was 
purely  evangelical — made  out  of  the  prime  elements 
of  the  gospel.  He  was  thus  saved  the  necessity  of 
descending  to  lower  themes.  He  put  the  Corinthi 
ans  upon  the  formation  of  habits  of  giving  constantly 
and  from  principle,  and  so  secured  the  gifts  in  actual 
preparation,  when  call  should  be  made  for  them. 

Now,  so  far  as  our  present  system  has  departed 
from  this  principle,  we  shall  sooner  or  later  be  com 
pelled  to  retrace  our  steps.  There  has  long  been 
with  many,  a  desire  to  save  the  necessity  of  employ 
ing  agents  in  the  collection  of  funds  ;  and  yet,  there 


52  LAW  OF   BENEFICENCE. 

has  been  a  prevalent  conviction,  that  in  the  present 
condition  of  the  churches,  they  could  not  be  safely 
dispensed  with.  Most  experiments  of  dispensing  with 
them  have  resulted  unfavorably.  And  it  is  plain, 
that  any  change  of  the  temper  and  habits  of  the  pub 
lic  mind,  that  will  warrant  our  dispensing  with  them, 
must;  have  a  gradual  introduction.  If  we  are  not 
mistaken,  that  change,  so  much  desired  by  all — and 
by  none  more  than  by  our  most  efficient  agents — 
can  be  secured  by  the  restoration  of  this  rule  of 
alms-giving,  and  by  our  ministry  returning  to  the 
scriptural  method  of  inculcating  the  duty.  If  a 
display  of  facts  and  statistics,  and  the  communica 
tion  of  intelligence  respecting  the  particular  charity 
for  which  the  agent  pleads,  is  to  be  the  great  lever 
to  lift  the  church  up  to  an  apprehension  of  its  duty, 
then  we  shall  ever  want  agents  to  do  the  work. 
But  if  the  more  excellent  way  be  found  to  be,  to 
bring  the  obligations  to  bear  en  Christian  hearts  first 
and  mainly  for  their  own  sanctification,  then  the 
regular  ministry  will  be  the  best  of  all  agencies 
And  while  we  find  it  necessary  to  employ  agents, 
they  will  find  it  for  their  advantage  to  take  a  stand 
point  nearer  the  heart  and  centre  of  the  gospel,  and 
make  less  reliance  on  their  facts,  statistics,  and  pa- 
thotic  appeals.  The  nearer  they  come  to  the  plan 
of  Christ  and  his  apostles  in  this  matter,  the  more 
effective  will  be  their  command  over  the  hearts  of 
their  hearers.  Their  main  endeavor  should  be  to  dig 


PERIODICAL  ALMS-GIVING  53 

broader  and  deeper  fountains  of  benevolence  in  the 
heart  of  the  church,  and  not  to  eke  out  the  largest 
possible  stream  from  the  shallow  fountains  that  now 
exist. 

There  is  then  great  wisdom  in  that  single  stroke 
of  the  inspired  pen,  "  that  there  be  no  gatherings 
when  I  come."  It  tells  us,  that  our  gatherings  have 
been  so  meagre,  because  not  before  prepared  in  hab 
its  of  giving,  and  in  affections  of  the  soul  previously 
cultivated  under  the  application  of  motives  more 
purely  evangelical.  Arid  it  reveals  a  capital  error 
in  our  present  mode  of  action,  and  shows  the  remedy 
for  existing  deficiencies.  Let  the  work  of  charity  be 
taken  up,  like  that  of  repentance,  to  be  done  because 
it  is  right,  because  the  wants  of  the  soul  require  it, 
because  it  is  due  from  us  as  homage  to  God,  and  in 
gratitude  to  Christ.  Let  the  ministry  urge  it  on 
these  grounds  mainly,  and  let  the  great  themes  of 
redemption  come  to  bear  on  the  heart  in  a  way  to 
enlarge  its  fountains  of  benevolent  feeling,  and  the 
result  will  be  most  happy. 

Thus  have  we  endeavored  to  give  the  spirit  of 
Paul's  injunction,  to  engage  in  alms-giving  every  Sab 
bath.  In  this  we  show  a  definite  rule,  formed  by 
divine  wisdom,  binding  by  divine  authority,  requiring 
us  to  sustain  a  constant  habit  of  giving  more  or  less 
according  to  our  means,  and  independently  of  particu 
lar  calls ;  and  so  as  to  be  beforehand,  and  ready  for 
them  when  they  come.  This  rule  we  propound  to 


54  LAW  OF  BENEFICENCE. 

every  one,  as  claiming  his  obedience.  It  is  as  defi 
nite  and  authentic  as  any  of  the  rules  by  which  the 
revenues  of  the  Hebrew  church  were  gathered. 

But  you  will  perhaps  plead,  that  it  has  become 
obsolete ;  and  say,  that  it  has  for  many  centuries 
been  unknown  to  the  Christian  world.  And  so  have 
many  other  things,  which  are  as  clear  as  the  sun 
when  attention  is  effectually  turned  to  them,  been 
unknown  to  the  Christian  world.  The  great  duty 
of  evangelizing  i;he  world,  which  is  in  some  sense 
the  sum  of  all  duties,  has,  till  within  a  short  time, 
been  buried  from  the  sight  of  the  church.  The  com 
mand  to  "go  into  all  the  world  and  preach  the  gos 
pel  to  every  creature,"  stood  plainly  forth  on  the 
inspired  page.  It  was  "read  and  conned  by  rote" 
among  the  lessons  of  childhood.  It  was  a  theme  for 
the  pulpit  and  the  commentary.  But  it  was  but 
yesterday  when  its  true  meaning,  simple  as  it  is, 
began  first  in  modern  times  to  flame  forth,  and 
awake  the  hearts  of  a  slumbering  church.  And  it 
is  nothing  more  strange,  that  this  other  command, 
written  by  an  apostle,  clear  as  a  sunbeam,  has  slum 
bered  so  long. 

Facts  compel  us  to  open  our  Bibles  with  the  im 
pression,  that  the  church  is  committing  some  great 
error  somewhere,  in  her  practical  sense  of  her  duty, 
as  to  furnishing  the  means  of  evangelizing.  There 
must  be  something  out  of  joint.  Some  principle  to 
which  God  has  committed  a  moving  power,  is  dis- 


A  MEANS  OF  GRACE.  55 

located  and  bereft  of  its  power.  And  previous  to 
examination,  wlao  can  say  that  the  oversight  has 
not  been  committed  on  this  very  page?  The  lan 
guage  is  plain,  binding  every  one  to  make  alms-giv 
ing  a  matter  of  business,  of  habit,  and  part  of  his 
Sabbath  work.  And  the  fact  that  all  Christians 
have  so  strangely  overlooked  this  duty,  is  by  no 
means  a  solitary  fact.  Nor  can  the  united  vote  or 
non-user  of  all  Christendom,  vacate  such  a  Christian 
dutv.  Remembering  what  a  new  impulse  was  re 
ceived  when  the  church  began  to  recover  the  mean 
ing  of  the  command  to  evangelize  the  world,  let  us 
seek  to  recover  the  force  of  the  command  which  binds 
us  to  furnish  the  means  of  that  evangelizing. 

Such  is  the  law  of  the  New  Testament,  binding- 
US  to  interweave  with  our  Sabbath-keeping,  a  con 
stant  habit  of  consecrating  to  God  a  portion  of  our 
means  of  living.  "We  pass  now  to  some  reasons  for 
a  compliance  with  this  law. 

V.  REASONS  FOE,  COMPLIANCE  WITH  THE 
LAW. 

1      IT   IS  ONE  OF  THE  MOST  IMPORTANT  MEANS  OF  GRACE. 

This  we  place  first  in  order,  because  it  is  the  first 
in  importance.  We  have  shown,  that  all  other  ends 
of  alms-giving  terminate  in  this  ;  and  that  the  duty, 
in  Scripture, t  is  enforced  chiefly  on  the  ground  of  its 
being  a  means  of  sanctification  to  the  heart  of  the 
giver  We  have  shown,  that  it  is  indispensable  to 


06  LAW  OF   BENF  FICENCE 

the  growth  of  Christian  character,  that  Christian  be 
neficence  have  exercise  ;  that  it  has  been  appointed 
that  we  shall  have  the  poor  with  us  always,  as  the 
means  of  exercising  us  in  those  habits  which  will 
promote  us  to  true  riches.  If  God's  poor  suffer,  or  if 
God's  cause  suffer,  it  is  to  give  scope  for  cultivating 
the  graces  of  those  who  exercise  compassion.  So 
when  the  poor  saints  at  Jerusalem  were  in  distress, 
and  claiming  the  compassion  of  gentile  Christians, 
the  apostles  were  with  divine  skill  making  their  suf 
ferings  an  occasion  of  growth  in  grace  to  others. 

See  how  Paul  uses  the  occasion  with  the  Corinthi 
ans  :  "  Therefore  as  ye  abound  in  every  thing,  in  faith, 
and  utterance,  and  knowledge,  and  in  all  diligence, 
and  in  your  love  to  us,  see  that  ye  abound  in  this 
grace  also"  Here,  this  grace,  which  has  exercise  in 
alms,  is  set  into  one  and  the  same  family  with  faith, 
love,  and  Christian  diligence.  And  the  same  rea 
sons  why  we  should  abound  in  one,  are  made  good 
reasons  why  we  should  abound  in  the  other.  This 
branch  of  benevolence  is  here  recognized  as  a  grace. 
And  what  is  a  grace,  but  one  of  those  qualities  of 
mind,  gratuitously  imparted  by  the  Spirit  of  God  in 
regeneration,  and  put  forward  in  sanctification — one 
of  those  qualities  which  make  out  the  Christian 
character  ?  It  is  one  of  a  sisterhood  that  is  never 
separated  from  the  rest.  Those  who  think  that  they 
can  be  good  Christians,  and  have  nothing  to  do  with 
charities — those  who  abound  in  verbal  faith  and  or- 


A  MEANS  OF  GRACE.  57 

thodoxy,  and  in  fluent  prayers,  while  they  are  deaf 
to  all  calls  to  give  for  the  love  of  Christ,  are  strangers 
to  the  power  of  godliness.  The  Spirit  of  God  never 
committed  such  an  oversight,  as  to  regenerate  a  soul 
and  then  leave  it  under  the  power  of  covetousness 
complete.  The  product  of  the  new  birth  is  a  new 
man,  with  all  the  members  of  a  man  developed  ;  and 
not  one  mutilated  and  wanting  in  this  or  that  limb. 
Every  grace  of  the  Spirit  has  a  proportionate,  though 
it  may  be  a  feeble  development.  And  it  would  be 
no  more  absurd  to  speak  of  a  Christian  without  faith, 
than  of  a  Christian  without  beneficence.  A  Chris 
tian  infidel  is  no  more  a  contradiction  in  terms,  than 
a  Christian  without  charity. 

True  and  healthy  piety  involves  in  itself  an  ad 
vance  of  the  several  graces  in  fit  proportions,  as  the 
growth  of  the  body  advances  in  all  its  several  limbs. 
And  to  say  that  such  a  one  is  an  earnest  Christian  in 
every  thing  else,  but  that  he  will  give  nothing  and 
sacrifice  nothing  for  the  cause  of  Christ,  is  an  abuse 
of  language.  Of  such  a  one  the  Scripture  says,  "  How 
dwelleth  the  love  of  God  in  him?"  "When  we  see 
large  developments  of  Christian  character  in  other 
respects,  connected  with  small  developments  of  be 
nevolence,  the  large  must  be  taken  with  some  allow 
ance — keeping  good  the  principle,  that  as  ye  abound 
in  the  other,  ye  will  "abound  in  this  grace  also." 

This  grace  has  its  root  in  our  self-consecration  to 
God.  For  the  apostle  in  the  same  connection,  en- 


58  LAW  OF   BEJMEFICENCE. 

forcing  this  grace  from  the  example  of  liberality  in 
the  churches  of  Macedonia,  says,  they  "  first  gave 
their  own  selves  to  the  Lord,  and  to  us  by  the  will 
of  God."  Here  is  the  beginning  of  all  charity.  The 
man  ceasing  to  live  to  himself,  and  beginning  to  live 
for  God,  asks  himself,  not  how  shall  I  most  success 
fully  rear  a  separate  and  selfish  interest ;  but  how 
shall  I  best  employ  my  means,  great  or  small,  tow 
ards  the  true  end  for  which  I  live  ?  He  has  in  his 
soul  a  propensity  to  acts  of  Christian  generosity  ; 
and  this  propensity  is  the  grace  that  is  to  be  culti 
vated  in  harmony  with  the  rest. 

This  propensity  has  its  main  impulse  in  the  love 
of  Christ.  As  Paul  intimates  in  the  same  connec 
tion,  it  "  knows  the  grace  of  our  Lord  Jesus  Christ, 
who,  though  he  was  rich,  yet  for  our  sakes  became 
poor,  that  we  through  his  poverty  might  be  rich." 
In  every  gift,  the  Christian,  acting  as  a  rational  be 
ing,  has  a  reason  for  his  act.  And  though  he  may 
not  have  analyzed  his  feelings,  so  as  to  be  con 
scious  of  it,  his  chief  motive  is,  that  he  acts  in  har 
mony  with  the  will  and  benevolent  design  of  the 
Saviour,  who  embraced  poverty  to  confer  on  the  re 
deemed  the  riches  of  heaven.  The  loss  which  he  is 
to  incur  by  his  gift,  reminds  him  of  the  amazing  loss 
by  which  Christ  bestowed  on  him  an  unspeakable 
gift.  When  his  selfishness  begins  to  rally,  and  he  is 
half  resolved  to  withhold  his  reasonable  share  in  any 
good  work,  the  thought  comes  back,  that  He  who 


A  MEANS  OF   GRACE.  59 

was  rich  in  all  the  wealth  of  heaven,  emptied  him 
self  of  all,  and  had  not  where  to  lay  his  head,  that 
he  might  hereafter  have  a  house  of  many  mansions 
to  open,  and  an  inheritance  incorruptible  to  make 
over  to  him.  Seeing  what  Christ  has  done  and  lost 
for  him,  to  confer  the  wealth  of  the  eternal  God  as  a 
free  gift,  and  seeing  that  all  he  demands  in  return  is 
the  natural  response  of  a  grateful  heart,  he  becomes 
ashamed  of  his  best  gifts,  and  says, 

"Were  the  whole  realm  of  nature  mine, 

That  were  a  present  far  too  small  ; 
Love  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all." 

If  such  a  thing  could  be,  as  a  redeemed  sinner  in 
flamed  with  the  love  of  Christ,  and  now  and  then 
lifted  to  rapturous  elevations  and  well-nigh  mingling 
with  the  white-robed  harpers  before  the  throne,  in 
that  song,  "  "Worthy  is  the  Lamb,"  and  yet  this  same 
redeemed  sinner  with  a  heart  of  stone  against  every 
appeal  to  benevolent  feeling,  he  would  be  a  monster 
for  which  we  have  no  name. 

Thus  the  same  motives  which  actuate  every  other 
grace,  are  the  motives  to  this  ;  and  these  may  all  be 
reduced  to  one,  the  love  of  Christ  constraining  us. 
It  is  as  important  that  this  love  should  have  ex 
pression  in  this  form,  as  in  other  appropriate  forms. 
And  this  grace,  like  the  rest,  grows  by  exercise — by 
bringing  the  motives  to  bear,  and  calling  it  into  fre 
quent  action.  That  the  love  of  God  may  be  called 


60  LAW  OF  BENEFICENCE. 

forth  and  cultivated  to  be  a  strong  and  permanent 
principle  of  character,  it  is  made  our  duty  to  be  much 
in  acts  of  prayer  and  communion  with  him.  So  alstr, 
that  our  benevolent  a  flections  may  have  strength,  it 
is  made  our  duty  to  hold  ourselves  to  constant  rep 
etitions  of  benevolent  acts.  For  this  reason,  divine 
wisdom  has  appointed  that  each  Christian  shall  en 
ter  upon  a  series  of  such  acts,  and  hold  himself  to 
them  while  the  weeks  and  years  go  round,  that  he 
may  bring  to  bear  upon  his  soul  a  divinely  construct 
ed  mechanism,  for  its  gradual  transformation  into 
the  divine  image.  You  have  then  the  great  reason 
for  this  rule  of  habitual  and  systematic  charity,  in 
that  it  is  the  will  of  God  for  your  sanctification — in 
that  it  is  among  the  most  important  means  of  grace. 

And  that  it  may  still  further  appear  to  be  such, 
let  us  contemplate  it  in  the  opposite  view — in  the 
antagonism  which  it  presents  to  the  native  covctoirs- 
ncss  of  the  heart.  That  which  most  effectually  pro 
motes  our  benevolent  affections,  best  counterworks 
our  avarice  ;  for  our  evil  affections  are  displaced  only 
by  bringing  in  their  opposites.  And  these  habits  ol 
constant  giving  are  prominent  among  the  means 
which  God  has  appointed  for  our  habitual  resistance 
to  that  love  of  the  world  which  is  idolatry,  and  that 
lawless  will  to  be  rich  which  involves  us  in  a  "  snare, 
and  in  many  foolish  and  hurtful  lusts,  which  drown 
men  in  destruction  and  perdition." 

The  purpose  to  accumulate  money  for  its  own 


A  MEANS  OF   GRACE.  61 

Bake,  or  for  the  selfish  gratifications  which  it  minis 
ters,  when  once  admitted  to  rule  the  mind,  takes 
possession  and  spreads  and  fortifies  itself,  and  leaves 
no  place  in  the  heart  for  homage  to  God.  Every 
power  of  the  soul  submits,  as  if  smitten  with  a  palsy. 
All  motions  are  excluded  that  do  not  obey  the  im 
pulse  of  this  ruling  passion  :  the  understanding  can 
not  entertain  the  thoughts  of  God,  for  it  is  tasked  to 
its  utmost  in  gainful  contrivances  ;  the  memory  is 
imbecile  as  to  all  remembrance  of  God,  for  its  main 
power  is  exhausted  upon  other  things.  The  affec 
tions  are  so  occupied  with  treasures  of  earth,  that  they 
set  no  value  on  the  pearl  of  great  price.  In  short, 
this  love  of  accumulation  is  the  easily  besetting  sin 
of  the  world,  and  one  of  the  most  dangerous  enemies 
of  our  salvation ;  and  the  strategy  of  our  spiritual 
warfare  needs  to  be  specially  directed  against  it. 

Selfishness  is  the  parent  form  and  central  element 
of  all  sin  ;  and  the  love  of  money  is  one  of  the  main 
branches  of  selfishness,  "  the  root  of  all  evil ;"  and 
upon  this  "  root  of  all  evil,"  this  dangerous  enemy  of 
our  salvation,  the  enginery  of  redemption  is  made 
effectually  to  play,  in  the  formation  and  nurture 
of  habits  of  benevolence.  Aware  that  this  was  our 
great  point  of  danger,  Christ  said  to  them  that  "trust 
in  riches,"  that  is,  them  that  come  under  the  power 
of  this  love  of  money,  that  it  is  easier  for  a  camel  to 
go  through  a  needle's  eye,  than  for  them  to  enter 
heaven  And  having  given  command  to  take  heed 


62  LAW   OF   BENEFICENCE. 

and  beware  of  this  covetousness,  be  lias  also  shown 
the  way  of  resisting  it,  by  bringing  the  benevolent 
affections  into  vigorous  and  constant  play.  The 
Christian  law  of  alms-giving  he  has  made  to  give 
a  benevolent  character  and  a  sanctified  direction  to 
our  necessary  employments  for  gain. 

He  who,  out  of  a  principle  of  true  benevolence,  con 
secrates  to  a  benevolent  use  whatever  can  be  wisely 
spared  from  his  income,  and  possesses  the  rest  as 
though  he  possessed  not,  holding  it  as  God's  steward, 
does  in  fact  write  "  lioliness  to  the  Lord"  on  all  that 
he  acquires.  In  all  his  labor  of  acquisition  he  is  as 
much  actuated  by  a  benevolent  design,  as  if  he  were 
laboring  with  the  intent  to  give  every  cent  of  his 
gains  to  the  poor  ;  and  in  all  his  labors  he  is  as  much 
accepted  of  God,  and  is  doing  as  much  for  the  sanc- 
tification  of  his  own  heart,  as  if- — his  own  and  his 
family's  support  being  provided  in  other  ways — he 
was  laboring  exclusively  for  God's  poor.  Accord 
ingly  the  apostle  says,  "  Let  him  that  stole,  steal  no 
more ;  but  let  him  labor,  working  with  his  hands, 
that  he  may  have  to  give  to  him  that  needeth." 
Here,  it  is  not  labor  to  supply  his  wants,  or  support 
his  family  ;  but  he  must  be  actuated  by  a  design  which 
looks  beyond  these,  Avhile  it  embraces  them  both. 
The  adoption  of  this  principle  of  laying  off  the  Lord's 
portion  from  our  income,  if  done  from  right  motives 
changes  the  whole  direction  of  our  labor  for  gains, 
and  enables  us  to  "do  it  heartilv  as  unto  the  Lord," 


A  MEAXS  OF   GRACE  63 

to  make  his  glory  the  end  of  our  ordinary  employ 
ment  ;  and  this  inverts  the  whole  machinery  of  the 
mind,  that  had  before  labored  to  accumulate  for 
selfish  gratifications. 

Most  have  need  of  the  diligent  pursuit  of  some 
methods  of  gain,  as  the  means  of  living.  They  are 
put  upon  constant  toil  and  care  to  keep  up  theii 
supplies  ;  and  they  make  more  or  less  acquaintance 
with  anxious  solicitudes  about  the  future.  This  ex 
perience  will  operate  to  promote  inordinate  desires 
to  be  rich  :  the  details  of  gathering  cents  and  dollars 
by  the  hardest,  for  subsistence  and  for  children's 
bread,  tend  to  form  habits  of  inordinately  desiring 
riches  ;  and  these  habits,  with  no  counteracting  force, 
would  soon  fearfully  contract  the  heart. 

Then  the  multiplicity  of  cares  which  come  upon 
one  devoted  to  worldly  accumulations,  and  the  keen 
solicitudes  employed  on  money- adventures,  are  so 
exhausting  to  the  benevolent  affections,  so  adapted 
to  fix  an  undue  value  on  money,  that  we  need,  for 
our  own  safety,  all  possible  engagements  of  mind  in 
opposite  directions.  No  apology  for  neglecting  the 
soul  is  so  much  in  use  as  that  of  the  multiplicity  of 
cares,  the  want  of  time  occasioned  by  labors  and  en 
terprises  for  gain.  Hisks  must  be  run  ;  the  issue  of 
pending  adventures  must  be  anxiously  waited  ;  new 
plans  must  be  framed  ;  the  eye  must  be  out  on  'all 
turns  of  times  and  shifts  in  the  currents  of  business. 
Alternations  of  hope  and  fear,  of  success  and  disaster. 


64  LAW  OF  BENEFICENCE. 

must  keep  the  mind  upon  a  stretch.  And  here  is  the 
occasion  for  the  action  of  some  counteracting  element  ; 
for  this  is  the  reason  why  the  gospel,  preached  to 
anxious  worldlings,  is  a  precious  seed  thrown  away 
among  thorns.  The  cares  of  the  world  and  the  deceit- 
fulness  of  riches  choke  the  word ;  they  follow  a  man 
like  his  shadow,  engrossing  his  thoughts,  absorbing  his 
soul,  even  while  his  body  is  in  the  house  of  God. 

Now  the  more  one  is  exposed  to  this  deluge  of 
cares,  all  tending  to  put  forwrard  the  growth  of  selfish 
affections,  the  more  he  needs  that  method  of  counter 
action  provided  in  the  divine  rule  under  consideration. 
The  mind  acting  so  much  in  one  direction,  needs  to 
regain  its  health  and  balance  by  much  action  in  the 
other  ;  and  God  has  interposed  to  bring  relief  to  this 
point  of  danger,  and  laid  on  us  the  duty  of  combat 
ing  our  love  of  money  by  making  sacrifices  of  money. 
In  this  way  he  engages  us  to  put  one  of  our  greatest 
enemies  to  the  torture,  and  crucify  him  till  he  dies. 
This  is  a  main  branch  of  that  great  duty  of  mortify 
ing  the  flesh  with  its  affections  and  lusts  :  we  give 
our  love  of  money  a  new  wound  as  often  as  we  make 
a  sacrifice  in-  a  gift  to  the  poor.  It  comports  with 
the  economy  of  grace,  that  our  giant  enemy  shall  not 
die  by  a  single  blow ;  his  destruction  must  be  tho 
work  of  time,  of  our  whole  life ;  and  the  plan  of  war 
fare  best  suited  to  its  design,  and  to  our  natures,  is 
one  which  engages  us  to  a  constant  repetition  of 
wounds,  under  which  he  dies  by  inches. 


A  MEANS  OF  GRACE.  65 

We  have  often  seen  those  who,  when  in  compara 
tive  poverty,  ivere  generous  with  their  little,  but  who 
nave  become  penurious  in  becoming  rich.  While 
their  means  were  small,  their  outgoes  trod  close 
upon  their  incomes  ;  their  habit  of  giving  was  exer 
cised  and  strengthened  in  some  proportion  to  that  of 
receiving,  and  the  passion  for  accumulating  had  not 
room  to  spread  its  roots.  But  when  the  gains  began 
sensibly  to  advance  beyond  the  outgoes,  a  habit  was 
formed  of  calculating  how  long  it  would  take  to  reach 
such  and  such  a  sum ;  and  with  no  active  principle 
of  benevolence  proportionally  counterworking  the 
growing  passion  for  gains,  every  little  increase  served 
to  feed  the  passion,  and  every  call  for  charities  was 
resisted,  because  it  postponed  the  time  of  reaching 
the  proposed  amount  to  be  laid  in.  Aware  of  this 
principle  of  human  nature,  divine  wisdom  has  given 
the  caution,  "If  riches  increase,  set  not  your  heart 
upon  them ;"  hinting  to  us  that  the  "  setting  of  the 
heart  upon  them"  is  a  common  result  of  increase. 

How  many  thousands  have  said  in  their  hearts,  0 
if  I  were  as  rich  as  such  a  one,  how  would  I  multiply 
the  streams  of  my  bounty ;  I  would  do  nothing 
else  than  employ  my  wealth  in  doing  good.  But  all 
such  talk  is  vain ;  the  process  of  becoming  so  rich 
would  expose  you  to  the  fiercer  heats  of  temptation, 
consuming  all  benevolent  affections.  The  process  of 
increasing  wealth,  without  the  outgoes  of  benevo 
lence,  is  a  process  of  confirming  a  feeling  of  poverty 

I/RW  of  Bencf.  5 


66  LAW  OF  BENEFICENCE. 

a  grasping  desire  for  more,  which  like  the  grave  will 
be  ever  crying,  Give,  give.  A  case  has  been  known 
of  a  man  at  the  age  of  threescore  and  ten,  with  hia 
hundred  thousand  dollars,  free  from  debt,  and  well 
invested,  and  yet  crying  like  a  child  in  apprehension 
of  a  possible  experience  of  poverty.  And  this  state 
of  feeling  was  induced  by  a  most  natural  process,  by 
a  mind  given  up  to  the  passion  of  accumulating,  with 
out  the  counter-process  of  distributing.  This  is  an 
invariable  result  of  human  experience  in  like  circum 
stances,  and  it  shows  the  importance  of  some  law  oi 
conduct  to  keep  our  benevolent  activities  in  use.  Our 
condition  is  like  that  of  a  leaky  vessel,  which  needs 
the  constant  labor  of  the  pump  in  throwing  out,  to 
prevent  its  being  submerged. 

This  fact  in  human  nature  should  be  well  consid 
ered  by  the  young,  who  are  just  entering  upon  a 
course  of  business,  and  upon  the  formation  of  char 
acter.  Here  is  a  powerful  element  in  the  production 
of  character,  which  one  cannot  overlook  without  great 
damage  to  himself.  Whether  the  young  person  re 
gards  his  happiness  and  usefulness  for  time  or  for 
etornity,  it  is  immensely  important  that  he  adopt  this 
divinely  appointed  method  of  enlarging  his  heart. 

And  the  church  as  a  whole,  and  each  professed 
Jhristian,  has  a  special  interest  in  this  matter,  be 
cause  covetousness  is  more  especially  the  sin  of  the 
visible  church.  It  is  so,  because  it  is  of  such  a  natur«* 
that  it  can  better  conceal  itself  under  a  Christian 


A  MEANS  OF  ^fRACE.  67 

profession.  Spurious  conversions  more  often  consist 
of  a  change  of  the  dominion  of  one  lust  for  that  of 
another ;  and  as  long  as  the  heart  remains  unchanged, 
the  lesser  changes  must  consist  in  some  substitution 
like  this — an  outward  reformation  must  have  its  com 
pensation  in  indulgences  of  inward  lusts.  It  is  no 
easy  matter  to  be  a  drunkard,  or  profane,  or  dishon 
est,  or  licentious,  and  maintain  a  reputable  standing 
among  Christians  ;  but  one  may  indulge  his  supreme 
love  of  the  world  in  the  form  of  covetousness,  and 
yet  maintain  a  specious  semblance  of  religion,  and  a 
fair  standing  in  the  church  :  indeed,  the  church  is 
quite  too  charitable  towards  her  uncharitable  mem 
bers,  and  that  because  her  own  standard  of  benefi 
cence  is  toe  low,  and  her  own  perceptions  of  Christian 
obligation  in  this  matter  are  dim.  There  is  now  and 
then  in  human  society  what  is  called  a  miser — a  man 
of  large  means,  whose  selfishness  is  so  extreme,  as  to 
defeat  its  own  purpose  arid  inflict  misery  on  himself. 
Such  a  one  is  held  in  general  abhorrence,  as  a  vio 
lator  of  the  primitive  law  of  society.  Living  only  for 
himself,  ard  refusing  to  contribute  to  the  pleasures 
and  advantage  of  society,  he  is  by  the  common  con 
sent  of  men  degraded  to  a  lower  order  of  beings  ; 
men  make  themselves  merry  at  his  expense,  and 
find  amusement  in  discourse  of  his  strange  habits. 
But  the  man  who,  under  more  decent  appearances, 
lives  Avholiy  to  himself  in  the  church  of  Christ,  is 
even  a  more  gross  violator  of  the  primitive  law  of 


68  LAW  OF  BENEFICENCE. 

that  society,  and  his  character  deserves  no  more  in 
dulgence.  Yet,  for  the  reasons  which  we  have  given, 
it  finds  a  degree  of  indulgence  ;  and  worldly  minds  in 
the  church  can  indulge  their  covetousness,  when  they 
could  not  other  forms  of  sin  as  gross ;  and  for  the 
same  reason,  there  are  probably  many  in  the  church 
in  supreme  devotement  to  this  form  of  sin,  without 
being  conscious  of  it.  Hence,  this  sin  should  be  the 
more  guarded  against  in  the  church,  by  extending 
and  confirming  those  habits  of  beneficence  that  coun 
terwork  it. 

The  grace  of  God  first  finds  us  in  love  of  the  world, 
inveterate,  and  supreme.  It  comes  "  teaching  us, 
that  denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  righteously,  and  godly,  in  this  present 
world."  But  its  most  effectual  form  of  teaching  this. 
is  by  experience  and  active  resistance.  It  uses  not 
only  the  word  of  instruction,  but  the  power  of  action. 
All  must  be  wrought  into  us,  and  wrought  out  by 
us.  We  cannot  be  put  into  the  possession  of  a  be 
nevolent  temper,  and  delivered  from  the  tyranny  of 
selfishness,  by  mere  intellectual  processes — by  a  mere 
presentation  of  reasons  and  inducements  to  benevo 
lence.  There  is  a  work  for  the  Holy  Spirit;  and, 
under  that,  there  is  occasion  for  all  the  processes  of 
the  human  mind,  by  which  the  temper  and  habits 
are  changed.  And  in  the  gospel  law  of  alms,  every 
Christian  is  bound  to  address  himself  to  the  cultiva 
tion  of  the  benevolent  affections,  as  one  great  end  of 


A  MEANS  .OF   GRACE.  $9 

life.  Christ  made  it  the  duty  of  every  one  to  pray, 
because  his  soul  has  need  of  all  the  quickening  in 
fluences  which  prayer  attracts  ;  and  so  he  has  made 
it  the  duty  of  every  one  to  be  constantly  giving,  be 
cause  the  heart  has  need  of  all  these  acts,  for  its  c  wn 
enlargement. 

It  is  veiy  possible,  however,  that  some  have  never 
felt  any  want  of  the  aid  of  such  habits,  and  have 
never  thought  of  giving  as  a  means  of  crucifying  the 
old  man — -just  as  many  a  prayerless  man  has  never 
felt  any  need  of  those  influences  of  the  divine  life 
which  the  good  man  secures  by  prayer.  Of  course, 
they  have  nothing  in  their  own  experience  by  which 
they  can  appreciate  this  Christian  law  of  alms.  They 
have  no  conflicts  with  the  power  of  selfishness, 
because  they  have  always  been  submissive  to  it. 
Such,  however,  would  soon  discover  what  is  want 
ing,  should  they  set  this  Christian  rule  before  them, 
and  endeavor  to  adopt  it  as  the  law  of  their  conduct. 
Ye  who  have  no  need  to  cultivate  a  more  benevo 
lent  heart,  will  of  course  find  no  reluctance  to  put  in 
practice  a  rule  of  benevolence  so  reasonable.  And 
if  ye  are  reluctant,  that  reluctance  is  proof  of  your 
selfishness,  and  your  need  to  enter  a  school  of  vigor 
ous  discipline.  This  reluctance  is  proof  that  you 
have  need  to  exercise  your  heart  to  self-denials  as 
constantly  as  the  rule  contemplates. 


70  J<AW  OF  BENEFICENCE. 

2,    THIS    SYSTEM    OI    BENEVOLENCE    TENDS    TO    THRIFT. 

Another  reason  why  each  one  should  enter  upon 
these  habits  of  systematic  heneiicence  is,  that  God  so 
attaches  his  blessing  to  them,  that  even  the  temporal 
interests  of  the  giver  are  usually  promoted  by  them, 
Out  of  the  gifts  of  God  to  us,  we  bestow  our  gifts ; 
and  out  of  our  gifts  he  brings  the  elements  of  our 
increase.  There  is  here  a  circulation  not  unlike  to 
that  between  the  clouds  and  the  earth  watered  by 
them.  Suppose  the  clouds  should  withhold  their 
gifts,  and  all  the  waters  in  the  bottles  of  heaven 
should  be  hoarded  there,  for  fear  of  exhaustion  ;  the 
earth  would  soon  become  parched,  and  its  lakes  and 
rivers  dry,  and  the  supplies  of  rising  vapor  to  fill  the 
clouds  would  be  diminished.  But  let  the  clouds 
freely  dispense  their  treasures,  and  these  treasures 
will  have  prompt  returns. 

In  order  to  illustrate  the  principle  that  benevolence 
tends  to  thrift,  let  us  now  leave  out  of  view  every 
jther  purpose,  and  treat  of  the  habit  of  giving  simply 
as  a  means  of  benefiting  ourselves.  The  Scriptures 
speak  abundantly  of  this  result.  Take  one  example 
out  of  many,  and  one  wherein  temporal  and  spiritual 
benefit  are  intimately  blended  in  the  result.  "  He 
that  soweth  sparingly,  shall  reap  also  sparingly ;  and 
he  that  soweth  bountifully,  shall  reap  also  bountifully. 
Every  man,  according  as  he  purposeth  in  his  heart, 
BO  let  him  give,  not  grudgingly,  or  of  necessity,  for 


TENDS  TO  THRIFT.  71 

the  Lord  loveth  the  cheerful  giver ;  and  God  is  able 
to  make  all  grace  abound  towards  you,  that  ye 
always,  having  all  sufficiency  in  all  things,  may 
abound  in  every  good  work."  The  increase  here 
promised  is  "all  sufficiency  in  all  things,"  to  enable 
us  to  "abound  in  every  good  work."  And  as  the 
giving  of  alms  is  one  of  the  good  works,  a  supply  of 
the  means  for  future  gifts  must  here  be  included 
with  the  increase  of  grace  which  is  promised.  The 
imagery  holds  forth  the  idea  of  a  rich  soil,  well  pre 
pared,  and  which  requires  only  a  generous  dispensing 
of  seed,  in  the  shape  of  alms,  to  produce  abundant 
increase  of  the  seed  sown.  It  tells  us,  that  if  we 
withhold  the  seed,  we  shall  lose  the  advantage  of  a 
richly  prepared  soil ;  and  if  we  dispense  with  a  liberal 
hand,  we  shall  have  proportionately  liberal  returns. 
In  other  words,  a  wise  and  generous  use  of  our  prop 
erty  to  charitable  ends  is,  like  the  sowing  of  seed,  a 
means  of  enriching  ourselves,  both  spiritually  and 
temporally. 

That  is,  indeed,  a  narrow  view  which  sees  a  re 
ward  in  nothing  but  what  terminates  on  ourselves. 
"  None  of  us  liveth  to  himself."  The  Christian 
blends  his  spiritual  prosperity  with  that  of  the  cause 
of  his  Redeemer.  If  he  gives  his  money  to  carry 
jmd  deposit  the  seed  of  the  word  in  the  most  distant 
climes,  and  afterwards  finds  that  that  seed  is  bear 
ing  fruit  sixty  or  a  hundred-fold,  he  has  his  reward — 
that  increase  is  a  rich  compensation  for  his  money. 


72  LAW  OF  BENEFICENCE. 

His  own  soul  is  enriched,  both  by  sowing  the  seed 
and  reaping  the  harvest.  This  is  one  of  the  most 
encouraging  views  of  this  work.  By  "  dispersing 
abroad"  and  "giving  to  the  poor,"  we  "sow  beside 
all  waters,"  and  deposit  seeds  which  God  watches 
over  with  delight.  We  have  a  wide  and  hopeful 
field  on  which  to  plant.  And  if  the  field  be  over 
grown  with  briars  and  thorns,  such  agencies,  under 
the  divine  economy,  go  along  with  the  seed — such  a 
powerful  hand  of  a  divine  Cultivator  prepares  for  it 
a  place,  that  it  will  not  return  void. 

"He  that  goeth  forth  bearing  precious  seed,"  goes 
in  the  strength  of  all  the  agencies  that,  in  the  econo 
my  of  salvation,  precede  and  enforce  the  word  dis 
pensed.  And  he  that  gives  his  alms  to  give  wings 
to  gospel  truth,  mingles  his  agencies  with  those  of 
the  Redeemer,  labors  in  an  enterprise  which  fills  the 
heart  of  a  God  of  mercy,  which  commands  the  minis 
try  of  angels,  and  which  is  sure  to  give  glorious 
returns  to  all  benevolent  action.  He  casts  his  seed 
on  a  field  where  showers  of  grace  are  to  fall,  and 
over  which  the  life-giving  breath  of  the  Spirit  of  G  od, 
like  the  winds  of  heaven,  is  to  sweep.  This  is  doing 
more  than  to  give  impulse  to  the  most  powerful 
human  agencies.  It  is  touching  the  springs  of  divine 
power,  and  securing  results  proportionate  to  that 
power.  "We  also  enter  into  the  advantage  of  the 
precious  nature  of  the  seed. sown.  It  is  the  living 
word  of  the  living  God,  "the  incorruptible  seed, 


TENDS  TO  THRIFT.  73 

which  liveth  and  abideth  for  ever,"  which  lives  by 
an  ever-expansive  life,  shooting  forth  new  roots  and 
branches,  and  yielding  seed  for  new  plantings,  long 
after  the  hand  that  planted  is  laid  in  the  grave. 

By  contributing  to  convey  the  gospel  into  contact 
with  the  minds  of  men,  whether  through  the  pulpit 
or  press,  we  are  sowing  seeds  for  a  glorious  harvest. 
We  are  applying  heaven's  remedy  to  the  deadly 
wounds  of  a  world.  True,  some  of  the  seed  will  be 
devoured  by  the  fowls,  some  will  be  choked  with 
thorns,  and  yet,  in  the  general  result,  the  sower  will 
not  be  disappointed.  The  purpose  and  promise  of 
God  insures  him.  Thus  saith  the  Lord,  "As  the  rain 
cometh  down,  and  the  snow  from  heaven,  and  re- 
turneth  not  thither,  but  watereth  the  earth  and 
maketh  it  bring  forth  and  bud,  that  it  may  give 
seed  to  the  sower  and  bread  to  the  eater,  so  shall 
my  word  be,  that  goeth  forth  out  of  my  mouth.  It 
shall  not  return  unto  me  void.  But  it  shall  accom 
plish  that  which  I  please,  and  it  shall  prosper  in  the 
thing  whereto  I  sent  it."  God  has  "  magnified  his 
word  above  all  his  name."  The  more  it  has  been 
dishonored  hitherto,  by  a  world's  rejecting  it,  the 
more  is  he  pledged  to  magnify  and  vindicate  it  in 
time  to  come.  And  among  the  great  events  yet  to 
transpire  upon  the  face  of  this  world,  no  event,  or 
series  of  events,  will  compare  with  the  lustre  of  that 
in  which  God  will  bring  forth  to  view  the  power  and 
glory  of  his  own  truth. 


74  LAW  OF  BENEFICENCE. 

Into  this  work  we  enter  when  we  contribute  foi 
the  sowing  of  this  seed.  We  not  only  cultivate  our 
own  benevolence,  in  acts  of  giving,  but  in  the  par 
ticipation  of  the  hopes,  and  prayers,  and  efforts  for 
a  world's  conversion,  we  are  holding  our  hearts  in 
communion  with  God,  and  enriching  them  with  all 
divine  communications. 

But,  in  a  narrower  sense,  these  habits  of  giving 
tend  to  thrift,  and  promote  our  temporal  interests 
Jacob,  in  that  crisis  of  his  history  when  he  was 
thrown  out  from  his  father's  house,  empty  upon  the 
world,  with  his  whole  fortune  to  make,  made  a  vow, 
responsive  to  the  heavenly  vision  which  he  had  at 
Bethel,  that  of  all  that  God  should  give  him  he 
would  give  a  tenth.  He  adopted  essentially  the 
same  rule  which  we  here  recommend — a  rule  which 
is  within  the  reach  of  all.  And  how  he  prospered 
under  it  we  are  well  informed.  And,  in  the  general 
result,  it  will  be  found  that  men  will  accumulate 
property  faster  under  the  rule  of  habitually  giving 
a  due  proportion  of  their  income,  than  they  would 
without  it.  Nor  does  the  fact  that  men  often  come 
into  possession  of  property  in  disregard  of  this  rule, 
show  the  contrary.  For  though  men  often  acquire 
property  without  diligence,  economy,  or  honesty,  yet 
these  virtues  tend  to  thrift.  So,  all  other  things 
being  equal,  one  may  be  said  to  be  more  sure  to 
thrive  with  habits  of  beneficence  than  without  them. 
Sometimes  the  reciprocity  between  the  incomes  and 


TENDS  TO  THRIFT.  75 

outgoes  is  sc  manifest  as  to  strike  the  most  careless 
observer.  Providence  has  a  thousand  ways  of  sus 
taining  it. 

Habits  of  giving  favor  the  formation  of  other  habits 
that  tend  to  thrift.  This  rule  operates  as  a  law  of 
conduct  in  the  use  of  one's  income,  which  excludes 
the  waste  made  upon  many  frivolous,  not  to  say 
hurtful  gratifications.  Most  are  wont  to  spend  on 
needless  things  many  small  sums,  whose  aggregate 
is  a  large  sum.  But  he  who  taxes  his  income  to  do 
good,  soon  finds  in  doing  it  a  gratification  greater 
than  in  all  those  little  wasteful  expenditures,  and 
saves  more  than  the  amount  of  his  charities.  He 
has  a  better  estimate  of  the  value  and  use  of  mon 
ey,  and  he  feels  a  steadier  impulse  both  to  benev 
olence  and  to  a  wise  economy.  He  has  inserted 
into  his  mind  a  better  regulator,  and  so  saves  what 
without  it  he  would  have  wasted  upon  his  vices. 
And  not  only  his  economy,  but  his  industry,  and 
indeed  the  whole  sisterhood  of  thrifty  virtues,  are 
fostered  by  his  habits  of  charity.  Then  these  vir 
tues,  by  a  natural  attraction,  draw  him  into  connec 
tions  with  others  of  like  mind,  and  so  secure  him 
against  temptations  to  wasteful  expenditures. 

This  habit  of  benevolence  also  involves  a  practi 
cal  acknowledgment  of  God  and  his  blessing  as  the 
source  of  all  thrift,  which  acknowledgment  is  a  di 
rect  means  of  securing  blessings.  Then,  as  it  is  a 
general  law  of  Providence  that  thrift  shall  follow 


76  LAW  OF  BENEFICENCE. 

diligence,  so  it  is  a  general  law  that  thrift  shall  fol 
low  benevolence.  There  is  in  this  what  may  be 
called  a  secondary  rule  of  retributions,  having  rela 
tions  to  human  society  somewhat  similar  to  those 
which  the  retributions  of  the  last  day  have  to  the 
kingdom  of  God.  God,  when  higher  interests  do 
not  interfere,  sustains  a  providential  retribution  in 
the  secular  affairs  of  men,  that  they  may  learn  from 
others'  experience  how  to  regulate  their  own  con 
duct.  These  retributions  are  conducted  according 
to  general  laws,  which  exist  for  reasons  similar  tp 
those  for  which  he  sustains  the  constancy  of  nature's 
works.  Nature  in  all  her  processes  is  unvarying, 
that  we  may  use  her  best  by  knowing  and  obeying 
her  laws,  that  we  may  know  before  we  try  it,  that 
fire  will  burn,  and  water  will  drown.  And  for  a 
like  reason,  God  maintains  a  law  that  the  benevolent 
shall  thrive.  It  is  written  in  the  book  of  his  prov 
idences  as  well  as  in  that  of  his  revelation,  "Cast 
thy  bread  upon  the  waters,  and  thou  shalt  find  it 
after  many  days."  And  there  is  nothing  in  human 
experience  that  gainsays  it.  There  are  indeed  ex 
ceptions.  For  now  and  then  God  has  some  better 
and  higher  ends  to  answer,  which  require  him  in 
individual  cases  to  suspend  the  rule. 

That  it  is  really  a  rule  of  divine  Providence,  is 
abundantly  asserted  in  such  scriptures  as  these : 
"  Honor  the  Lord  with  thy  substance,  and  the  first 
fruits  of  all  thine  increase.  So  shall  thy  barns  be 


TENDS  TO  THRIFT.  77 

filled  with  plenty,  and  thy  presses  shall  burst  out 
with  new  wine."  "  There  is  that  scattereth  and  yet 
increaseth,  and  there  is  that  withholdeth  more  than 
is  meet,  but  it  tendeth  to  poverty."  "  The  liberal 
soul  shall  be  made  fat,  and  he  that  watereth  shall 
be  watered  also  himself."  "  He  that  hath  pity  on 
the  poor,  lendeth  unto  the  Lord ;  and  that  which  he 
hath  given,  will  He  pay  him  again."  "  He  that  hath 
a  bountiful  eye  shall  be  blessed,  for  he  giveth  of  his 
bread  to  the  poor."  "Bring  ye  all  the  tithes  into 
the  storehouse,  and  prove  me  now  herewith,  if  I 
will  not  open  you  the  windows  of  heaven,  and  pour 
you  out  a  blessing,  that  there  shall  not  be  room 
enough  to  receive  it."  These  scriptures  have  a 
meaning,  and  the  meaning  which  they  plainly  ex 
press,  arid  one  which  an  observant  eye  will  see  veri 
fied  in  human  experience.  You  hear  God  himself 
saying,  "  With  what  measure  ye  mete,  it  shall  be 
measured  to  you  again.  Give,  and  it  shall  be  given 
unto  you  ;  good  measure,  pressed  down,  shaken  to 
gether,  arid  running  over."  Thus  is  the  liberality 
of  men  paid  first  in  their  own  coin,  and  then  paid 
again  in  the  coin  that  goes  current  in  heaven.  While 
bad  crops,  bad  debts,  midnight  fires,  and  the  like 
disasters  may  soon  consume  what  is  gained  by  with 
holding  more  than  is  meet. 

But  you  will  ask,  If  this  principle  have  been  iri 
operation,  why  is  not  the  wealth  of  the  world  con 
centrated  in  the  hands  of  the  benevolent,  or  of  the 


78  LAW  OF  BENEFICENCE. 

church  ?  One  reason  is,  that  there  has  been  with 
professed  Christians  a  sad  want  of  habits  of  testing 
the  power  of  this  principle.  When  the  Jews  were 
under  a  blight  and  curse  for  withholding  their  tithes, 
their  poverty  was  no  disproof  of  the  principle.  And 
the  like  to  some  extent  may  be  said  of  us.  But 
there  is  another  view.  Christianity  usually  begins 
to  work  on  the  lower  strata  of  society,  and  thence 
works  upward,  with  a  steady  elevating  influence  OH 
all.  Leaving  the  mountains  of  hoarded  wealth,  she 
comes  to  preside  over  the  countless  agencies  that 
work  for  the  elevation  of  the  humbler  classes.  Her 
influence  in  this  particular  may  be  best  seen  as 
exerted  on  a  whole  community.  For  instance,  the 
foundations  of  New  England  were  laid  by  self-sacri 
ficing  men,  whose  "  deep  poverty  abounded  to  the 
riches  of  their  liberality."  With  smallest  ability, 
they  secured  the  best  means  of  mental  and  spirit 
ual  culture  then  had  in  all  the  world.  And  they 
did  it  in  a  spirit  of  self-sacrifice  for  the  honor  of  God. 
And  all  this  was  done  in  the  rigors  of  a  life  in  a 
newly  opened  forest.  The  gifts  of  gold  and  precious 
stones  which  they  contributed  to  adorn  their  taber 
nacle  of  God,  were  gifts  made  while  dwelling  in  tho 
wilderness.  And  to  that  wise  generosity  every  sub 
sequent  year  has  been  bringing  in  returns  in  secular 
advantages.  The  present  vigor  of  the  New  Eng 
land  character,  and  all  that  it  has  achieved  for  this 
country  and  the  world,  is  traceable  to  that  liberality. 


EFFICIENCY    OF  THIS  SYSTEM  79 

And  there  are  luminous  illustrations  of  our  princi 
ple  wherever  the  descendants  of  the  pilgrims  are 
found. 

But  if  any  doubt  the  soundness  of  the  principle, 
they  have  an  easy  and  satisfactory  way  of  resolving 
their  doubts.  Let  them  try  it.  Let  them  begin  by 
giving  a  due  proportion  of  their  income  for  charities, 
and  observing  the  result.  There  would  be  less  of 
doubt  if  there  were  more  experiments.  But  there 
have  been  some  examples  of  those  who,  in  some 
good  degree,  have  lived  not  to  themselves.  Most  of 
these,  occupying  humbler  stations,  have  been  little 
noticed ;  yet  their  record  is  on  high.  But  some 
have  stood  forth  conspicuous,  both  in  wealth  and 
liberality ;  and  also  as  illustrations  of  the  principle, 
that  "he  that  watereth  shall  be  watered  also  him 
self."  Andrew  Fuller  says  the  poor  people  of  Glas 
gow  used  to  say,  "  David  Dale  gives  his  money  by 
sho'elsful,  and  God  Almighty  sho'els  it  back  again.*' 

3.     THE    SUPERIOR    EFFICIENCY    OF    THIS    SYSTEM. 

It  belonged  to  divine  wisdom  to  lay  the  plan  for 
raising  supplies  for  the  wars  of  the  cross — the  plan 
for  gathering  from  a  people,  few,  scattered,  and  poor, 
as  the  first  Christians  were,  the  funds  for  the  wide 
propagation  of  the  gospel.  And  the  plan  which 
divine  wisdom  devised  for  this  purpose  is  above  the 
products  of  human  wisdom  in  its  measure,  as  much 
as  is  the  plan  of  salvation  by  the  cross.  In  its  sirn- 


80  LAW  OF   BENEFICENCE. 

piicit*,  there  is  a  comprehensive  and  far-reaching 
skill.  m  its  seeming  foolishness,  there  is  the  wisdom 
of  God  and  the  power  of  God. 

Let  as  contemplate  this  rule  of  beneficence  given 
by  Paul  under  the  guidance  of  the  Holy  Spirit,  as  a 
part  of  the  system  employed  to  gather  resources  for 
the  first  propagation  of  the  gospel.  Here  was,  so  to 
speak,  a  great  and  expensive  war  to  be  sustained. 
The  little  company  of  Christians  were  about  to  en 
gage  with  the  powers  of  darkness,  entrenched  in  the 
jtrongholds  of  heathen  Rome.  Jehovah  had  sum 
moned  them  to  conquer  the  empire  that  had  conquer 
ed  the  world ;  and  he  gave  them  a  plan  for  raising 
the  supplies,  that  was  equal  to  the  emergency.  He 
saw  that  if  all  Christians,  as  fast  as  they  became 
such,  adopted  this  rule  of  Sabbath-gifts,  the  war 
would  be  self-supporting  in  its  progress  and  cumu 
lative  in  its  energy.  Look  then  at  the  merits  of  this 
rule,  considered  simply  as  a  part  of  a  system  of 
finance  for  such  a  vast  enterprise. 

And  let  not  its  great' simplicity  conceal  its  merits  ; 
for  this  itself  is  one  of  its  great  advantages,  betoken 
ing  its  divine  origin.  All  that  comes  from  God  unites 
simplicity  with  comprehensive  utility  and  grandeur. 
And  this,  unlike  the  complex  systems  of  national 
finance,  requires  not  the  profound  skill  of  the  states 
man  to  execute  it.  Its  simplicity  puts  it  into  the 
hand  of  the  merest  child ;  it  makes  each  person  a 
treasurer  for  the  Lord,  and  appoints  his  conscience  a 


EFFICIENCY  OF  THIS  SYSTEM  81 

collector  of  the  weekly  dues,  and  disbursing  agent  to 
meet  all  demands  upon  the  treasury.  The  great 
wisdom  of  the  plan  consists  much  in  this,  that  so 
many  and  great  ends  are  secured  by  a  provision  so 
fcimple,  so  easily  and  universally  applicable. 

Nearly  allied  to  this  feature  is  that  of  its  great 
economy.  Most  systems  of  finance  consume  a  large 
percentage  of  the  funds  in  the  expense  of  collecting  ; 
and  the  same  is  true  of  our  benevolent  agencies. 
But  the  universal  adoption  of  this  rule  will,  as  we 
have  seen,  save  what  is  now  a  great  loss,  which  we 
suffer  as  the  penalty  of  our  neglect  of  the  heaven- 
taught  plan.  We  may,  if  we  will,  retain  our  old 
habit  of  passive  giving  under  casual  appeals,  and 
pay  for  working  the  machinery  that  gives  the  im-* 
pulses ;  but  if  one  and  all  should  adopt  the  system 
which  makes  each  a  vigilant  and  conscientious  treas 
urer  for  the  Lord,  there  would  be,  through  the  length 
and  breadth  of  Zion,  an  omnipresent  and  spontane 
ous  inflow,  every  cent  of  which  would  be  available 
to  the  main  purpose. 

Then  this  rule  secures  us  against  ruinous  bur 
dens.  Our  revolutionary  statesmen  were  often  at 
their  wit's  end  to  find  how  to  get  adequate  supplies 
for  so  exhausting  a  war  without  absorbing  the  means 
and  alienating  the  hearts  of  the  people.  But  in  this 
war  of  the  cross,  the  wealth  of  the  people  from 
whom  the  supplies  must  come  is  in  still  less  propor- 
;ion  to  the  wants ;  yet  here  is  a  rule  of  finance  which, 

Law  of  B«ef.  6 


82  LAW  OF  BJSNEFICENCE. 

if  fully  adopted,  would  fill  the  treasury,  and  leave 
every  contributor  none  the  poorer  and  more  attached 
to  the  cause  ;  for  its  whole  tendency  is  to  nourish 
and  cultivate  our  love  to  the  cause,  to  widen  and 
deepen  the  fountains  of  our  benevolent  feeling,  while 
it  guards  against  laying  heavy  burdens,  by  leaving 
each  to  judge  of  his  own  obligations. 

The  equity  of  the  rule  is  another  advantage  of  it 
in  a  financial  view.  Paul  says,  "  I  mean  not  that 
other  men  be  eased,  and  ye  burdened  ;  but  by  an 
equality,  that  now  at  this  time  your  abundance  may 
be  a  supply  for  their  want,  that  their  abundance  also 
may  be  a  supply  for  your  want :  that  there  may  be 
equality."  In  respect  to  the  equality  of  the  press 
ure  of  the  burdens,  the  universal  adoption  of  this 
rule  would  effect  a  great  change.  Now  the  main 
burden  is  borne  by  a  part  of  those  whom  it  concerns. 
Probably  one  half  of  professing  Christians  contribute 
nothing.  And  it  deserves  to  be  considered,  whether 
their  neglect  has  not,  at  least  in  part,  come  from  our 
neglect  of  the  scriptural  mode  of  laying  the  demands 
upon  them — from  our  neglect  to  convince  them  that 
there  is  such  a  specific  and  universal  law  of  benevo 
lence  binding  upon  them.  But  if  this  rule  of  Chris 
tian  finance  could  be  restored,  and  set  in  the  place 
where  the  Holy  Spirit  has  put  it,  every  Christian's 
conscience  might  be  reached.  Let  those  who  are 
now  in  a  habit  of  giving,  contribute  by  their  exam 
ple  to  make  it  a  common  law  of  Christian  life  that 


EFFICIENCY  OF  THIS  SYSTEM.  83 

each  shall  keep  his  treasury  for  Christ,  and  the  time 
will  soon  come,  when  it  will  not  be  easy  to  hold  a 
fair  repute  among  Christians  while  avoiding  every 
pecuniary  burden  of  the  Christian  cause.  Why  is  it 
a  matter  of  common  law  in  the  church,  that  all  pro 
fessing  Christians  shall  habitually  partake  of  the 
communion  ?  That  is  not  more  expressly  and  re 
peatedly  enjoined  in  the  Bible  than  this  duty.  But 
there  is  in  the  case  of  the  Lord's  supper  a  specific 
rule  generally  acknowledged.  Let  such  a  rule  be 
generally  acknowledged  as  to  acts  of  beneficence,  and 
it  is  easy  to  see  how  the  restoration  of  this  rule 
would  tend  to  equalize  the  burden  and  work. 

But  the  inculcation  of  this  rule  is  desirable  not 
so  much  for  the  purpose  of  equalizing  the  burdens, 
as  for  multiplying  the  bearers  of  them.  If  it  be 
true,  that  one-half  of  professing  Christians,  to  say 
nothing  of  others,  are  practically  disowning  their  ob 
ligations  to  give  alms  of  such  things  as  they  have 
for  evangelizing  the  world,  some  means  not  now  in 
use  are  requisite  to  awake  the  public  conscience 
where  it  slumbers.  What  is  wanted,  in  order  that 
the  work  should  advance  with  the  requisite  rapidity 
and  all-pervading  energy,  is,  that  every  individual 
of  the  church  should  be  an  actual  coworker  in  it — 
that  every  church,  lesser  or  larger ;  that  every  fam 
ily,  rich  or  poor ;  that  every  individual  Christian ; 
yea,  every  one  who  means  to  maintain  a  practical 
sense  of  allegiance  to  Christ,  shall  become  a  regular 


84  LAW  OF   BENEFICENCE. 

source  of  supply.  And  it  is  natural  to  ask,  In  what 
way  shall  this  result  be  secured  ?  The  present  mode 
of  presenting  the  claims  of  Christ  upon  his  church, 
has,  for  the  last  quarter  of  a  century,  made  little 
progress  in  this  direction.  The  proportion  of  persons 
in  the  church  who  contribute  next  to  nothing,  has 
scarcely  diminished  in  that  time.  It  is  hence  plain 
that  some  different  mode  of  reaching  the  public  con 
science  is  requisite.  And  who  will  say  that  this 
requisite  lies  not  in  a  restoration  of  this  apostolic 
rule?  If  those  who  now  sustain  habits  of  benefi 
cence  were  to  adopt  the  rule,  and  in  their  practice  to 
commend  it  to  the  public  mind  as  an  acknowledged 
law  of  Christian  life,  it  would  soon  acquire  a  living, 
moral  force  upon  the  public  conscience,  such  as  it 
cannot  have  while  it  is  treated  with  neglect,  and 
such  as  it  would  not  be  easy  to  resist.  For  who 
does  not  see,  that  a  requirement  taking  this  specific 
and  imperative  form,  and  laying  its  grasp  on  "every 
one,"  would  reach  many  that  cannot  be  reached  by  a 
mere  general  exhortation  to  benevolence.  Every  one, 
indeed,  thinks  himself  already  benevolent,  after  some 
sort.  Every  one  thinks  he  is  in  a  degree  complying 
with  the  spirit  of  the  general  requirements,  even  if 
he  give  not  a  cent  a  year.  But  ask  him  to  do  this 
thing  in  this  way,  and  he  will  see  that  you  require 
what  he  is  not  doing.  Tell  him  that  God  requires 
him  to  do  it  in  this  way.  Let  him  see  that  the 
church  are  practically  regarding  this  rule  as  binding 


EFFICIENCY  OF  THIS  SYSTEM.  85 

on  each  and  all,  and  that  in  his  neglect  of  it,  he  is  as 
much  setting  aside  a  law  of  the  divine  life  as  he  would 
be  in  the  neglect  of  daily  prayer,  and  you  would 
reach  his  conscience  with  a  force  entirely  new.  So 
it  strikes  us,  that  here  is  the  remedy  for  that  wide 
spread  neglect  of  this  branch  of  Christian  obligation 
over  which  Zion  mourns.  Give  to  this  specific  rule 
of  beneficence  the  binding  force  of  a  living  command 
of  God,  addressed  to  every  man ;  let  it  live  and 
breathe  and  speak  through  the  common  practice  of' 
those  who  sustain  the  work  of  evangelizing,  and  very 
soon  all  professing  Christians  would  either  adopt  the 
rule,  or  disburden  the  church  of  their  connection 
with  it. 

It  also  gives  omnipresence  and  ceaseless  activity 
to  the  collecting  agencies.  It  saves  the  expenses  of 
itinerant  agents  by  establishing  a  local  agency  in 
every  man's  mind,  and  so  commanding  the  gratu 
itous  services  of  a  thousand  agents  where  it  dismisses 
one.  It  gives  to  each  conscience  an  agent's  com 
mission,  a  pulpit  to  occupy,  a  sermon  to  preach,  and 
a  collection  to  take  up  every  Sabbath.  And  as 
every  Christian's  conscience  is  supposed  to  be  quick 
ened  and  guided  by  the  ever-present  Spirit  of  God, 
these  countless  agents  are  supposed  to  act  under  the 
guidance  and  control  of  one  central  mind.  So  that 
the  universal  adoption  of  this  rule  would  secure  a 
countless  host  of  collecting  agents,  all  acting  harmo 
niously  under  the  omnipresent  agency  of  the  Spirit 


86  LAW  OF   BENEFICENCE. 

of  Christ.  Seen  from  this  view,  this  system  has  a 
simplicity  and  grandeur  unrivalled. 

And  then  no  odium  attaches  to  these  collecting 
agencies.  Having  learned  the  excellence  of  the 
work  of  gathering  treasures  for  beneficence,  we  are 
in  the  best  way  to  be  reconciled  to  such  agencies. 
If  an  appointed  agent  of  some  benevolent  society 
were,  like  Paul,  to  come  to  receive  the  gatherings 
made  before  he  came,  we  should  receive  him  as  an 
angel  of  mercy.  Now,  when  an  agent  comes,  some 
give  him  a  cold  reception,  because  they  think  he 
wants  their  money ;  but  if  they  had  first  com 
menced  acting  under  their  appointment  as  the  Lord's 
treasurers,  having  a  portion  of  his,  fund?  in  charge, 
they  would  welcome  the  agent  as  a  convenient 
bearer  of  the  Lord's  funds  to  the  point  of  their  des 
tination. 

In  some  rare  cases,  this  rule  is  needed  as  a  check 
on  those  who,  giving  from  casual  impulse,  give  more 
than  they  ought.  Some  may  perhaps  do  injustice  to 
themselves  and  families,  by  an  inconsiderate  profu 
sion  of  their  gifts.  One  excellent  minister's  wife 
eaid,  that  she  rejoiced  that  her  husband  aad  adopted 
this  rule,  because  she  was  now  sure  that  his  gifts 
Would  be  regulated  by  his  deliberate  judgment,  and 
not  exceed  his  ability.  And  if  the  reader  has  a  like 
amiable  weakness,  here  is  his  protection.  Let  all 
your  gifts  go  first  into  ,the  Lord's  treasury,  kept  in 
your  own  house  ;  then,  when  a  case  of  want  appeals 


EFFICIENCY  OF  THIS  SYSTEM.  87 

to  you,  the  simple  question  will  be,  how  much  of 
that  portion  of  the  Lord's  money  under  your  hand 
you  ought  to  appropriate  to  that  case.  And  when 
demands  are  made  for  undeserving  objects,  or  when 
you  are  tempted  to  give,  as  the  easiest  way  to  dispose 
of  a  troublesome  applicant,  the  question  will  be, 
Shall  I  take  this  portion  of  my  Lord's  money,  which 
is  sacred  to  his  uses,  and  thus  throw  it  away  ? 

This  rule  also  aids  to  a  discrimination  between 
what  are,  and  what  are  not  objects  of  charity.  There 
is  such  a  gradual  shading  off  between  gifts  in  charity 
and  gifts  for  other  purposes,  that  we  are  likely  to 
credit  ourselves  too  much  on  the  score  of  charity, 
unless  we  have  first  made  it  a  rule  to  take  every 
gift  in  charity  out  of  a  fund  already  distinctly  appro 
priated  to  the  Lord.  In  that  case,  we  should  avoid 
underrating  our  obligations  through  our  overestimate 
of  our  actual  gifts. 

This  financial  rule  works  admirably,  in  producing 
large  results  from  small  means,  in  that  it  both  gen 
erates  wealth  where  it  gathers  it,  and  makes  mas 
sive  ingots  out  of  the  carefully-garnered  grains  and 
dust  of  gold.  A  financier  for  a  nation  plans  to  gather 
into  the  public  treasury  the  needed  percentage  of  the 
existing  wealth  of  the  people.  But  Paul's  plan  of 
finance  was  laid  to  work  where  wealth  was  not — 
among  those  required  to  labor,  working  with  their 
hands,  that  they  might  have  to  give  to  him  that 
needeth.  God  has  not  set  in  progress  a  kingdom  of 


88  LAW  OF   BENEFICENCE. 

poor  men,  and  put  it  upon  a  work  that  involves  great 
expenses,  without  putting  it  upon  a  course  of  action 
that  will  furnish  the  supplies.  This  is  done  by  grad 
uating  the  value  of  the  gift  of  each  by  the  ability 
and  sacrifice  of  the  giver — by  putting  the  widow's 
farthing  as  high  as  the  rich  man's  pound  ;  thus  mak 
ing  sure  of  the  small  grains,  that  will  grow  into  the 
mass  of  a  mountain.  As  it  is  not  the  dash  of  a  sin 
gle  water-spout  here  and  there  that  fertilizes  the 
broad  bosom  of  the  earth,  but  the  countless  little 
drops  falling  thick  and  fast  over  the  whole  surface, 
so  it  is  with  the  accumulations  of  evangelical  finance. 
The  wonderful  capacity  of  that  system  lies  in  its 
power  of  generating  and  gathering  up  the  minute 
grains,  till  they  produce  effective  funds  ;  and  the 
secret  of  the  power  which  brings  forth  even  the 
smallest  gifts,  lies  in  the  consideration  given  to  the 
smallest  gifts  proceeding  from  the  love  of  Christ 
The  plan  which  puts  the  poor  man's  cent  on  a  par 
with  the  rich  man's  dollar,  generates  funds  where 
there  are  none,  gathers  the  thick  and  pregnant  cloud 
from  accumulations  of  vapor  too  thin  to  be  visible. 
It  enables  the  poor  to  join  in  making  many  rich. 

But  we  have  not  the  whole  of  this  idea,  till  we 
have  seen  how  this  system  increases  the  giver's 
ability.  Other  systems  only  transfer  a  portion  of  the 
people's  wealth  to  the  public  treasury ;  but  this  goes 
in  among  the  contributors,  and  disciplines  them  to 
economy,  diligence,  temperance,  and  all  the  virtues 


EFFICIENCY  OF  THIS  SYSTEM.  89 

that  tend  to  thrift,  and  so  generates  more  wealth 
than  it  gathers.  If  the  poor  man  wishes  to  enter 
upon  a  thrifty  course,  he  does  well  to  begin  where 
Jacob  did,  when,  an  exile  and  a  penniless  wanderer, 
he  lodged  in  Bethel,  with  a  rock  for  his  pillow  and 
heaven  for  his  canopy,  and  when  he  made  that  vow, 
"  Of  all  that  thou  shalt  give  me,  I  will  surely  give 
the  tenth  unto  thee."  It  is  no  miracle,  but  the 
ordinary  process  of  providence,  that  makes  this  habit 
of  returning  a  portion  of  God's  gifts  contribute  to  our 
wealth.  And  this  process  of  providence  challenges 
our  observation  as  much  as  the  miracle  by  which  the 
widow's  handful  of  meal  and  cruse  of  oil  wasted  not, 
according  to  the  word  of  the  Lord. 

A  special  beauty  of  this  system  is,  that  whatever 
it  brings  into  the  Lord's  treasury,  it  brings  by  means 
most  purely  voluntary.  There  is  not  even  the  com 
pulsion  of  eloquent  appeals  to  sympathy.  The  Lord 
loves  a  cheerful  giver,  and  will  have  his  conquests 
made  with  no  forced  supplies.  He  will  have  the 
energy  of  his  cause  sustained  by  the  concurrence  of 
willing  hearts.  For  this  reason,  he  frowns  on  all 
attempts  to  sustain  his  gospel  in  its  purity  by  com 
pulsory  means.  Those  battles  of  the  warrior  which 
are  with  confused  noise  and  garments  rolled  in  blood, 
may  well  be  sustained  by  supplies  raised  by  force. 
Before  them  is  the  garden  of  Eden,  and  behind  them 
a  wilderness.  But  Zion's  King  seeks  this  as  his  espe 
cial  honor,  that  when  his  conquests  shall  be  complete, 


90  L£W  OF  BENEFICENCE. 

and  the  world  shall  have  welcomed  his  sceptre,  it 
may  be  seen  that  all  the  supplies  of  his  armies  have 
come  from  the  spontaneous  gifts  and  the  loyal  hearts? 
of  his  people.  He  has  a  right,  indeed,  to  make  forced 
loans ;  for  in  them  he  would  only  be  drawing  upon 
his  own  funds,  since  the  silver  and  the  gold,  and  the 
cattle  upon  a  thousand  hills,  are  his.  And  he  does 
in  many  ways  force  an  unwilling  service  from  hearts 
and  hands  that  intend  it  not.  Yet  his  wisdom  has 
appointed,  respecting  the  carrying  forth  of  the  gospel 
to  the  benighted,  that  through  your  mercy  they  shall 
obtain  mercy — that  thus  faith  shall  come  by  hearing 
the  preachers  of  your  sending.  He  will  have  it  ap 
pear  in  the  grand  result,  that  the  very  essence  of  his 
kingdom  arid  its  self-expansive  power,  consists  in  that 
love  to  God  and  man  which  has  expression  in  gifts 
for  the  spread  of  salvation.  And  that  mode  of  be 
nevolent  action  most  intimately  harmonizes  with  his 
plans,  which  is  most  purely  spontaneous  on  behalf  of 
his  people  coworking  with  him. 

Another  desideratum  in  public  finances  is,  that  the 
supplies  shall  be  steady  and  reliable.  And  were 
this  plan  generally  adopted,  there  would  be  no  need 
of  the  expenses  of  our  evangelizing  societies  running 
beyond  their  income — no  need  for  extra  and  spas 
modic  efforts  to  throw  off  a  crushing  debt ;  for  the 
income  would  be  a  steady  stream,  supplied  by  count 
less  overflowing  springs. 

Another  advantage  of  the  rule  is,  that  it  has  that 


EFFICIENCY  OF  THIS  SYSTEM.  01 

in  its  own  structure  and  use  which  disarms  objec 
tions.  If  one  absolutely  refuses  tribute  to  Christ, 
and  denies  that  he  has  any  money-account  to  keep 
with  him,  he  has  indeed  no  use  for  it ;  but  let  any 
one  admit  his  obligation  to  give  alms  of  such  things 
as  he  has,  and  he  can  give  no  valid  reason  why  he 
should  not  do  it  in  the  way  which  this  rule  describes. 
If  alms-giving  be  no  part  of  your  religion — if  you 
think  that  your  having  been  "bought  with  a  price" 
confers  no  pecuniary  obligations,  you  must  be  left  to 
settle  your  accounts  with  the  Redeemer  at  the  final 
reckoning.  But  those  who  think  alms-giving  as  much 
a  duty  as  prayer  or  honesty,  have  here  a  rule  which 
God  has  given  for  its  performance.  It  claims  their 
adoption  by  divine  authority,  and  by  reason  of  its 
intrinsic  excellence  and  manifold  advantages.  And 
any  one  who  refuses  to  adopt  it,  may  be  asked  to 
bring  against  it  a  reasonable  objection.  Is  it,  that 
it  would  bind  you  to  do  more  than  you  are  able  ? 
The  terms  of  the  rule  show  the  contrary.  Is  it,  that 
your  ability  is  small,  and  your  gifts  would  be  incon 
siderable  ?  It  was  for  just  such  cases  that  the  rule 
was  more  especially  made.  Is  it,  that  you  cannot 
always  be  sure  of  having  the  money  in  hand  at  the 
time  ?  That  is  not  needful.  Is  it,  that  you  cannot 
BO  often  judge  of  your  ability  ?  You  do  as  often  judge 
of  your  ability,  in  graduating  your  ordinary  expendi 
tures.  Do  you  say  that  many  have  gone  well  through 
life  without  such  a  rule  ?  Now,  a  command  of  God 


92  LAW  OF  BENEFICENCE 

which  has  slumbered  for  a  thousand  years  is  coming 
to  life,  and  you  will  do  well  to  heed  it. 

Furthermore,  this  plan  of  finance  exceeds  all  oth 
ers  in  its  enforcements.  In  these  the  great  Contriver 
employs  his  infinite  wisdom,  and  shows  his  control  of 
the  springs  of  our  minds.  He  proposes  an  end  to  be 
accomplished  upon  ourselves  by  what  we  give  to 
him  ;  and  he  asks  our  gifts,  not  so  much  because  he 
or  his  cause  needs  them,  as  that  he  may  have  them 
as  proofs  of  our  self-devotement  to  him.  He  comes, 
not  so  much  to  awaken  our  sympathies  for  the  suffer 
ing,  as  to  constrain  us  by  the  love  of  Christ.  When 
he  calls  us  to  beneficence,  he  speaks  not  so  much  of 
the  sufferings  of  man,  as  of  the  mercies  of  Christ. 
He  says,  "  Ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your  sakes 
he  became  poor."  And  by  a  substitution,  warranted 
by  his  having  stood  as  surety  for  a  dying  world — his 
having  come  to  seek  and  save  the  lost,  and  his  hav 
ing  made  the  lost  his  own — he  says,  "  Inasmuch  as 
ye  have  done  it  unto  one  of  the  least  of  these,  ye  have 
done  it  unto  me."  So  he  causes  the  wants  of  the 
world  to  plead  with  us  out  of  his  own  mouth,  and 
to  plead  all  that  he  has  done  for  us,  and  all  the 
claims  which  he  has  upon  us.  And  the  whole  is 
backed  by  eternal  sanctions.  He  does  not  bind  this 
law  upon  us  with  civil  pains  and  penalties.  If  men 
prefer  to  set  aside  his  claims,  and  snatch  and  hoard 
all  that  he  gives  them,  he  holds  his  peace  for  the 


EFFICIENCY  OF  THIS  SYSTEM.  93 

time.  It  may  be,  he  lets  the  stream  of  his  bounty 
flow  on,  and  lets  them  pass  with  credit  among  men, 
and  without  censure  in  the  church.  But  in  a  com 
ing  day  he  will  say,  "  Inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  to  me." 

This  rule  then  commends  itself  to  our  adoption  by 
its  superior  efficiency  as  a  mode  of  financial  action. 
It  was  evidently  appointed  by  divine  wisdom,  not 
only  because  of  its  being  best  adapted  to  cultivate  a 
benevolent  character,  but  because  best  adapted  to 
increase  the  amount  given  in  charity. 

It  opens  a  way  in  which  the  poor  can  contribute  a 
considerable  amount.  Indeed,  there  is  no  other  way 
for  a  large  class  of  Christians,  many  of  whom  are 
the  excellent  of  the  earth,  the  true  nobility,  to  bear 
any  considerable  part  in  the  most  excellent  of  all 
enterprises.  The  amount  which  they  can  give  at 
any  one  time,  without  the  previous  process  of  laying 
aside  a  little  now  and  a  little  then,  is  so  small,  that 
they  would  be  discouraged  from  attempting  any 
thing.  But  let  this  rule  be  adopted  in  the  church, 
and  restored  to  its  proper  place,  and  secure  a  general 
concurrence  in  it,  and  you  will  vastly  multiply  the 
hearts  and  hands  engaged  to  swell  the  general 
amount.  The  single  deposits  of  each  will  be  small : 
but  even  the  poorest  at  the  year's  end  will  bring 
you  a  handsome  donation.  And  the  aggregate  dona 
tions  of  the  poor  will  surpass  all  previous  expecta 
tions.  Of  those  whose  means  are  smallest,  there  are 


94  i>AW  OF  BENEFICENCE. 

some  who,  taught  by  an  instinctive  benevolence  and 
sagacity,  have  adopted  the  substance  of  this  rule  as 
their  only  means  of  procuring  their  share  in  the  lux 
ury  of  beneficence,  and  are  now  actually  laying  aside 
their  penny  at  a  time,  to  nurse  it  up  to  the  pound,  to 
be  devoted  to  the  cause  of  Christ.  But  while  this  is 
true  of  some,  the  greater  part  are  discouraged  and 
excluded,  in  our  exclusion  of  God's  appointed  rule, 
which  is  their  deed  of  partnership  in  the  enterprise. 
A  restoration  of  this  rule  would  then  bring  at  once 
a  strong  reinforcement  to  the  army  for  subduing  this 
world  to  Christ. 

But  the  reinforcements  would  come  not  alone  from 
the  poor.  Let  this  rule  be  recovered  from  oblivion, 
and  let  it  come  to_be  a  universally  admitted  truth, 
that  every  Christian  is  bound  to  obey  it,  as  much  as 
he  is  bound  to  keep  the  Sabbath,  and  the  habits  of 
a  large  portion  of  professed  Christians  will  be  revo 
lutionized. 

But  the  greatest  increase  will  be  from  the  opera 
tion  of  the  rule  on  those  who  now  sustain  the  bur 
den  of  these  enterprises.  Let  them  come  under  a 
regular  system,  and  from  week  to  week  set  apart  a 
portion  "as  God  has  prospered  them,"  and  they  will 
eoon  find  themselves  giving  more,  with  less  of  seem 
ing  sacrifice.  They  will  come  out  at  the  year's  end 
with  much  greater  amounts  deposited  in  the  treasury 
of  the  Lord,  and  with  their  own  funds  not  lessened 
by  that  increase.  They  will  find  their  beneficence, 


PRIMITIVE   EXAMINES.  95 

as  it  has  become  a  matter  of  more  frequent  recur 
rence,  and  more  constant  business,  to  have  become 
also  a  matter  of  more  substantial  satisfaction ;  thus, 
more  will  be  done  with  more  pleasure,  and  with  more 
ability  for  doing  it. 

Here  then  is  a  method  by  which,  if  the  church  is 
willing  to  obey  a  simple  and  plain  command  of  her 
Lord,  a  vast  increase  may  be  secured  to  the  means  of 
evangelizing  the  world.  And  this  fact  pleads  with 
unlimited  power,  when  we  reflect  to  what  rich  ac 
count  all  means  can  now  be  turned — when  we  reflect 
that  the  whole  world  is  one  inviting  field  of  mission 
ary  labor — that  Bibles  will  be  received  and  used  as 
fast  as  they  can  be  made  and  given — that  preachers 
will  find  a  hearing  in  as  great  numbers  as  they  can 
be  sent — that  colporteurs  might  advantageously  be 
increased  a  hundred-fold,  and  that  Christian  presses 
might  find  employment  in  unlimited  numbers.  This 
is  the  time  to  sow  abundantly  beside  all  waters,  and 
if  there  is  any  principle  of  action,  that  can  put  us  in 
possession  of  ten-fold  the  present  incomes  of  our  evan 
gelizing  societies,  we  want  it  now. 

4.  EXAMPLE  OF  THE  PRIMITIVE  CHURCH. 

The  example  of  the  primitive  church  may  instruc* 
us  in  this  duty.  The  type  of  benevolence  that  ap 
peared  in  the  pentecostal  revival,  was  nobly  sustained 
hi  the  church  for  several  ages.  The  church  first 
gathered  at  Jerusalem  being  scattered  abroad,  went 


96  LAW  OF  BENEFICENCE 

everywhere  preaching  the  word  and  kindling  the 
fires  of  their  own  zeal  and  love  ;  and  apostles  testi 
fied  of  the  new  churches  reared  in  Gentile  nations, 
that  "  their  deep  poverty  abounded  to  the  riches  of 
their  liberality,"  and  that  they  extended  their  gifts 
even  "  beyond  their  power."  Next  to  bringing  their 
OAvn  minds  into  captivity  to  the  obedience  of  Christ, 
their  chief  care  was  the  conversion  of  others. 

The  history  of  the  first  two  centuries  of  Christi 
anity  abounds  with  remarkable  facts,  showing  with 
what  zeal  and  entireness  of  soul,  the  church  went 
into  the  work  of  converting  the  world.  Those  who 
perilled  their  lives  and  suffered  the  loss  of  all  things 
in  preaching,  were  not  the  only  ones  who  made  sac 
rifices  for  the  spread  of  the  gospel.  Some  spent  all 
besides  a  bare  support  of  themselves,  to  furnish  the 
means  of  evangelizing  others  ;  those  who  had  no 
property  gave  the  avails  of  their  labor ;  and  it  is  re 
corded  of  one  man  that  he  sold  himself  as  a  slave  to 
a  heathen  family,  to  get  access  to  them  for  their  con 
version,  and  for  years  cheerfully  endured  the  labor 
and  condition  of  a  slave  till  he  succeeded  with  the 
whole  family,  and  took  his  liberty  from  the  gratitude 
of  the  converts.  The  same  person,  on  a  visit  to 
Sparta,  again  entered  himself  as  a  slave  in  the  fam 
ily  of  the  governor  of  Sparta  and  served  two  years, 
and  again  succeeded  in  his  design.  The  fires  of  such 
a  benevolence,  burning  wherever  a  company  of  Chris 
tians  was  gathered,  could  not  fail  soon  to  overspread 


PRIMITIVE  EXAMPLES.  97 

the  world,  and  in  the  space  of  one  generation  most 
of  the  nations  then  known  to  the  civilized  world, 
were  more  or  less  evangelized.  And  if  such  a  tone 
of  benevolent  action  could  be  now  restored  to  the 
church,  another  generation  would  not  pass  before  the 
earth  would  be  "  full  of  the  knowledge  and  glory  of 
God,  as  the  waters  cover  the  sea." 

And  their  kindness  to  the  poor  was  boundless. 
Christians  felt  as  much  bound  to  this  as  to  prayer,  or 
to  the  hearing  of  the  gospel.  Contributions  and  act 
ual  exertions  for  their  relief,  were  made  indispensable 
parts  of  Sabbath  exercises.  At  the  close  of  public 
Worship,  lists  of  the  needy,  the  widows  and  orphans, 
were  produced  and  considered,  and  additions  were 
made  from  time  to  time  as  new  cases  occurred  ;  and 
the  wants  of  these  were  supplied  from  the  funds 
gathered  by  free  contributions.  No  heart-stirring 
appeals  were  needed  to  awake  dormant  sympathies. 
The  spontaneous  flowings  of  the  fountains  of  their 
benevolence  supplied  every  stream.  There  were  no 
hospitals  for  the  poor  and  sick  except  of  their  creat 
ing,  and  few  of  the  heathen  ever  entered  abodes  of 
Buffering  on  errands  of  mercy.  The  Christians  sup 
ported  not  only  their  own  needy,  but  bore  the  burden 
which  hardness  of  heart  in  their  heathen  neighbors 
cast  upon  them ;  and  the  zeal  with  which  they 
entered  into  every  labor  of  love  is  well-nigh  incredi 
ble.  Ladies  of  highest  rank  acted  as  nurses  for  the 
sick,  exposing  themselves  to  contagions,  and  devoting 

l*w  of  Benef.  7 


98  LAW  OF   BENEFICENCE. 

their  purse,  their  toil,  their  prayers,  and  their  in 
structions,  to  pour  consolation  into  the  cells  of  ex- 
tremest  wretchedness.  It  was  a  day  when  scenes  of 
wretchedness  specially  abounded — when  the  world 
was  often  visited  by  famines  and  pestilences,  and 
the  heathen  had  become  shockingly  corrupt  in  mor 
als,  and  desperate  and  reckless  under  the  fearful 
visitations  of  heaven  ;  and  the  miracles  of  Christian 
benevolence  shone  brighter  through  the  darkness, 
and  contrasted  strangely  with  the  cold  indifference 
of  the  heathen  towards  their  nearest  friends.  For 
instance,  in  the  time  of  Cyprian,  the  plague  came 
upon  Carthage  with  fearful  and  protracted  visitations. 
The  heathen  abandoned  their  sick  and  dying.  The 
highways  were  strewed  with  corpses  which  none 
dared  to  bury.  But  Christians  faced  every  danger, 
and  often  sacrificed  life  in  alleviating  sufferings  and 
burying  the  dead,  whether  of  Christians  or  heathen. 
"While,  among  the  heathen,  parents  deserted  their 
own  children,  and  children  trampled  on  unburied 
corpses  of  parents. 

But  oi;e  of  the  greatest  taxes  on  primitive  benevo 
lence  was  laid  by  persecution,  which  now  and  then 
went  through  the  church  like  a  tempest.  No  sooner 
did  the  report  go  abroad  that  a  fellow-Christian  was 
ill  a  dungeon,  than  crowds  of  Christians  came  around 
the  prison- doors  begging  admission,  meekly  bearing 
the  insults  of  surly  guards,  and  using  every  means 
to  procure  the  prisoner's  release.  Some  would  beset 


PRIMITIVE  EXAMPLES.  09 

the  prison-walls  days  and  nights,  praying  for  the  de 
liverance,  or  the  triumphant  death  of  the  imprisoned 
martyrs.  "When  any  were  doomed  to  waste  their 
lives  in  toil  in  distant  and  unwholesome  mines,  con 
tributions  were  sent  for  their  relief,  by  the  hands  of 
those  who  undertook  long  journeys  to  convey  the 
sympathies  and  offerings  of  the  church.  To  show 
the  temper  of  the  times,  a  party  set  out  from  Egypt 
in  the  depth  of  winter,  to  relieve  some  brethren  in 
the  mines  of  Cilicia.  They  came  to  Cesarea,  and 
there  the  heathen  seized  a  part  of  them,  put  out  their 
eyes,  and  horribly  mutilated  them.  But  in  spite  of 
such  dangers,  such  journeys  were  often  performed. 
No  floods  of  persecution  could  quench  the  desire  to 
convey  consolation  to  those  suffering  for  Christ's  sake. 
And  those  who  lived  to  return  and  tell  what  they 
had  seen  of  martyrs  in  the  mines — how  they  toiled, 
and  bore  their  chains,  and  honored  their  Redeemer, 
were  loaded  with  many  honors. 

To  supply  resources  for  this  great  variety  of  press 
ing  calls  for  charity,  there  was  the  Sabbath  contri 
bution,  commenced  by  order  of  Paul,  in  which  all, 
rich  and  poor,  concurred.  Then,  in  case  of  great 
public  calamities,  the  people  held  fasts,  and  gave  to 
the  church  what  they  saved  by  abstinence  from  food. 
In  pressing  emergencies,  the  plate  which  the  church 
had  acquired  in  more  prosperous  days  was  melted 
down  and  sold.  Others  bound  themselves  to  set 
apart  a  certain  portion  of  their  income ;  others  held 


JOO  LAW  OF  BENEFICENCE. 

periodical  fasts,  devoting  the  saving  thereby  to  the 
church.  Some  wealthy  individuals,  when  converted, 
sold  their  whole  estates,  and  betook  themselves  to 
manual  labor  for  their  own  support.  Others  man 
aged  their  estates,  devoting  the  whole  income  to  the 
cause. 

Indeed,  so  much  did  the  first  Christians  excel  in 
acts  of  charity,  that  these  constituted  their  peculiar 
characteristic,  and  the  wonder  of  the  heathen  world. 
If  the  church  had  any  thing  whereof  to  boast,  it  was 
this.  This  is  illustrated  by  the  well-known  act  of 
the  deacon  of  the  church  at  Rome,  in  the  time  of 
the  emperor  Decius.  The  tyrant  demanded  that 
the  treasure  of  the  church  should  be  surrendered. 
The  deacon  required  one  day's  time  to  gather  it. 
In  that  time,  he  assembled  all  the  blind,  lame,  sick, 
and  poor,  that  were  supported  by  the  church,  and 
then  called  in  the  emperor,  and  said,  these  are  the 
treasures  of  the  church !  In  the  time  of  Chrysostom, 
the  church  under  his  care  had  on  its  catalogue  of 
sick  and  poor,  three  thousand  regular  baneficiaries, 
besides  extraordinary  applications  every  day  for  as 
sistance. 

Indeed,  so  glorious  and  impressive  was  the  robe 
of  Christian  charity  worn  by  the  primitive  church, 
that  Julian  the  apostate,  seeking  to  effect  in  his  day 
a  resurrection  of  the  prostrate  heathen  institutions 
endeavored  to  put  this  robe  upon  paganism,  expect 
ing  that  it  would,  like  the  bones  of  Elisha,  give  life 


CONCLUSION.  101 

to  the  dead.  Here  is  the  ever-memorable  testimony 
of  that  crafty  and  politic  emperor  :  "  Let  us  consider 
that  nothing  has  so  much  contributed  to  the  progress 
of  the  superstition  of  Christians,  as  their  charity  to 
strangers.  I  think  we  ought  to  discharge  this  obli 
gation  ourselves.  Establish  hospitals  in  every  place. 
For  it  would  be  a  shame  for  us  to  abandon  our  poor, 
while  the  Jews  have  none,  and  the  impious  Galile 
ans  provide  not  only  for  their  own  poor,  but  also  for 
ours." 

CONCLUSION. 

Place,  now,  distinctly  before  the  mind,  what,  if 
we  have  rightly  read  the  New  Testament,  the  Lord 
requires  of  you,  be  your  property  less  or  more.  It 
is,  that  you  shall  now  commence,  if  you  have  not 
already,  a  habit  of  setting  apart  a  portion  of  your 
income  on  the  Sabbath,  or  at  other  stated  times,  for 
charitable  uses,  regulating  with  a  generous  heart  and 
a  good  conscience  the  amount  appropriated  by  the 
ability  which  God  shall  give  you.  Knowing  this  to 
be  a  plain  requirement  of  Christ,  can  you  hesitate  ? 
If  you  can,  you  are  not  able  to  say,  "  The  love  of 
Christ  constraineth  us."  Indeed,  what  right  of  choice 
have  you  in  the  case  ?  "  Ye  are  not  your  own  :  ye 
are  bought  with  a  price,"  and  are  bound  to  "  glorify 
God,"  not  only  with  your  money,  but  with  "your 
body  and  your  spirit,  which  are  his."  "  Ye  are  bought 
with  a  price  "• — "  not  with  corruptible  things,  as  sil 


J02  LAW  OP   BENKFICENC2 

ver  and  gold,  but  with  the  precious  blood  of  Christ." 
Where  Christ  asks  your  silver,  he  has  given  his 
blood.  Do  you  realize  that  he  has  borne  the  curse 
for  you,  and  snatched  you  from  the  gates  of  hell  ? 
And  yet,  have  you  no  generous  emotions  when  he 
asks  for  these  gifts,  in  token  of  your  love  ?  Do  you 
forget  the  mercy  of  "  our  Lord  Jesus  Christ,  who, 
though  he  was  rich,  yet  for  your  sakes  became  poor, 
that  ye  through  his  poverty  might  be  rich?"  And 
now  that  through  his  poverty  you  are  becoming  rich, 
or  think  you  are,  now  that  the  riches  of  his  grace 
begins  to  flow  in  upon  your  soul,  and  God  is  endow 
ing  you  with  the  wealth  of  the  divine  nature,  and 
he  comes  to  you  in  the  person  of  his  poor,  and  asks 
for  a  portion  of  his  own  gifts  to  be  returned,  have  you 
a  heart  to  deny  him  ?  After  all  your  hopes  and  p?o- 
fessions,  is  this  the  real  temper  of  your  mind  ?  Look 
the  thing  in  the  face  again.  By  becoming  poor,  he 
has  made  you  rich  ;  and  in  his  poverty,  which  pleads 
in  the  mouth  of  his  poor,  he  asks  you  to  return  enough 
of  the  gifts  which  he  has  put  into  your  hand,  to  serve 
as  a  substantial  token  of  your  grateful  love.  And 
have  you  no  heart  to  give  it?  We  ask  you,  then, 
just  to  realize  what  is  the  state  of  your  heart.  We 
ask,  how  dwelleth  the  love  of  God  in  you  ?  We 
ask  you  to  realize  with  whom  you  are  dealing,  and 
to  whom  he  will  say,  "  Inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  to  me." 
-  Furthermore,  this  mode  of  consecrating  our  prop 


CONCLUSION.  103 

fe 

erty  to  Christ  was  included  in  the  terms  of  our  oath 
of  allegiance,  or  surrender  to  him.  That  surrender 
included  all  that  we  are  and  have.  Any  thing  short 
of  this  would  not  bring  us  into  covenant  with  God. 
And  if  we  have  really  covenanted  with  him,  we 
stand  pledged  by  oath  to  make  such  a  use  of  our 
property.  And  as  far  as  we  are  coming  short  of  this, 
are  we  not  keeping  back  a  part  when  we  had  sworn 
to  devote  the  whole  ?  And  how  does  this  differ  from 
the  sin  of  Ananias  and  Sapphira  ? 

But  you  say,  perhaps,  that  the  great  body  of  pro 
fessed  Christians,  and  those  of  reputable  standing 
have  gone  through  life  without  any  such  rule  of  ac 
tion,  and  why  should  more  be  required  of  you  ?  "  The 
times  of  this  ignorance  God  winked  at."  A  veil  rest 
ed  upon  the  minds  of  most  respecting  this  matter ; 
but  the  views  of  the  Christian  world  are  in  the  pro 
cess  of  a  great  change.  As  new  enterprises  have 
been  thrown  upon  our  hands,  new  light  has  come 
into  our  minds.  We  now  begin  to  see  this  thing  as 
it  is,  and  are  now  without  the  excuse  which  our  fa 
thers  had.  We  are  in  a  state  of  transition  to  posi 
tions  of  purer  light  and  more  scriptural  benevolence  ; 
and  soon  the  church  will  look  upon  neglect  of  this 
rule  as  we  now  look  upon  preceding  ages,  that  for  a 
thousand  years  gave  scarcely  a  dollar  for  the  conver 
sion  of  heathen.  We  trust  the  time  is  not  distant, 
when  the  professed  Christian  who  has  no  habit  and 
system  of  aims-giving,  will  be  regarded  in  the  .church 


104  LAW  OF   BENEFICENCE. 

as  the  miser  now  is  in  society.     This  living  to  one' 
self,  and  withholding  from  Christ,  will  be  as  odious 
as  is  now  the  trade  of  the  swindler. 

But  perhaps  some  will  still  say,  that  they  admit 
the  obligation  to  practise  a  generous  charity,  but 
they  hold  that  the  gospel  leaves  every  one  to  decide 
for  himself  how  much  he  ought  to  give ;  and  why 
not  let  each  one  decide  as  to  the  mode  of  giving  ? 
"Why  insist  so  much  on  its  being  done  in  this  particu 
lar  way  ?  You  might  say  the  same  about  the  duty  ol 
Sabbath-keeping.  You  admit  the  obligation  to  preach 
and  hear  and  pray  and  praise  ;  but  why  insist  on  its 
being  done  on  that  particular  day?  "We  could  in 
both  cases  give  many  reasons.  But  this  is  enough, 
that  God  has  commanded  it ;  and  the  command  to 
do  this  work  of  charity  on  the  Sabbath,  or  at  other 
stated  times,  is  as  explicit  as  the  command  to  keep  the 
Sabbath.  Some  individuals  might  devote  as  many 
hours  to  spiritual  exercises,  if  there  were  no  Sabbath ; 
and  some  individual  might  give  as  much  in  charity, 
if  there  were  no  law  requiring  this  stated  appropria 
tion  of  portions  of  income.  But  to  make  the  matter 
sure  with  all,  divine  wisdom  has  made  this  appoint 
ment ,  and  who  are  we,  that  we  set  it 


ZACCHEUS; 

c 

OR, 

THE  SCRIPTURAL  PLAN 

OF 

BENEVOLENCE. 


BY  REV.   SAMUEL  HARRIS, 

CONWAY,    MASS. 


And  Zaccheus  stood  and  said  unto  the  Lord,  Behold,  Lord,  the  half  of  ray 
goods  I  give  to  the  poor. — LUKE  19:8. 


PUBLISHED    BY    THE 

AMERICAN    TRACT    SOCIETY, 

150    NASSAU -STREET,    NEW    YORK. 


CONTENTS. 


CHAPTER  I. 

PLAN  PRESCRIBED  IN  THE  BIBLE,  --- 


CHAPTER  II. 

PRINCIPLES  WHICH  GUIDE  IN  REDUCING  THE  SCRIPTURAL 
PLAN  TO  PRACTICE, 13 

CHAPTER  III. 

THE    DUTY    OF    SYSTEMATIC    BENEVOLENCE    INFERRED 
FROM  THE  NATURE  AND  MOTIVES  OF  PIETY, 19 

CHAPTER  IV. 

SUPERIOR  EFFICIENCY  OF  SYSTEMATIC  BENEVOLENCE  IN 
PROVIDING  FUNDS  FOR  BENEVOLENT  ENTERPRISES,     25 

CHAPTER  V. 

TENDENCY  TO  SECURE  GOD'S  BLESSING  ON  BUSINESS  AND 
TO  ENLARGE  THE  MEANS  OF  GIVING, 37 

CHAPTER  VI. 
THE  ANTIDOTE  OF  COVETOUSNESS, 49 

CHAPTER  VII. 
ESSENTIAL  TO  THE  HIGHEST  SPIRITUAL  ATTAINMENTS,    61 

CHAPTER  VIII. 
INCREASES  THE  SPIRITUAL  POWER  OF  THE  CHURCH,     71 

CHAPTER  IX. 

PROMOTES  HAPPINESS, 74 


SCRIPTURAL 

PLAN  OF  BENEVOLENCE, 


CHAPTER  I. 

PLAN  PRESCRIBED  IN  THE  BIBLE. 

THOUGHTFUL  readers  cannot  but  observe  the  im 
portance  ascribed  in  the  Bible  to  acts  of  charity; 
the  boldness  with  which  the  inquirer  for  salvation 
is  commanded,  "  Sell  that  thou  hast,  and  give  to 
the  poor  ;"  the  preeminence  in  deadliness  assigned  to 
the  love  of  money  as  "  the  root  of  all  evil ;"  the  ear 
nestness  and  frequency  with  which  men  are  warned 
of  its  perils,  and  of  the  absolute  incompatibility  of 
serving  God  and  mammon ;  the  elevation  given  to 
the  standard  of  benevolence,  "  Let  this  mind  be  in 
you,  which  was  also  in  Christ  Jesus  ;"  and  the  vital 
connection  everywhere  implied  between  alms-giving 
and  the  highest  attainments  of  piety,  of  spiritual 
power,  and  spiritual  joy.  They  cannot  but  be  star 
tled,  sometimes,  with  the  apprehension  that  there  is 
a  strange  contrast  here  between  the  Bible  and  the 
church  ;  that  the  faithful  applying  of  scriptural  truth 
on  this  point,  might  make  many  a  professed  disciple 


6  SCRIPTURAL  BENEVOLENCE. 

go  away,  like  the  young  ruler,  sorrowful,  or  cry,  as 
they  did  of  old  when  Christ  had  been  preaching  on 
this  very  subject,  "  Who  then  can  be  saved  ?"  And 
they  cannot  but  be  justified  in  inferring  that  this  very 
contrast  between  the  church  and  the  Bible  is  a  promi 
nent  cause  of  embarrassment  in  our  benevolent  en 
terprises  ;  of  the  prevailing  worldliness  of  Christians  ; 
the  limited  success  of  efforts  for  the  conversion  of 
souls  ;  the  fewness  of  those  who  enter  into  the  deep 
est  experience  of  the  spiritual  life  ;  and  the  absence 
of  that  rapidity  of  enlargement  and  energy  of  action 
which  marked  the  apostolic  church. 

But  the  Bible  not  only  teaches  the  importance  of 
charity,  it  lays  down  principles  systematizing  it.  To 
secure  its  divinely  appointed  prominence  in  advanc 
ing  the  enterprises,  the  piety,  the  power,  and  the 
blessedness  of  the  church,  it  is  necessary  to  under 
stand  and  to  practise  the  divinely  appointed  plan  ol 

SYSTEMATIC   BENEVOLENCE. 

"  UPON  THE  FIRST  DAY  OF  THE  WEEK  LET  EVERY 
ONE  OF  YOU  LAY  BY  HIM  IN  STORE,  AS  GOD  HATH  PROS 
PERED  HIM." 

This  requires  that  charitable  appropriations  be 
systematic.  It  requires  some  plan,  deliberately  and 
prayerfully  adopted,  assessing  on  the  income  a  deter 
minate  proportion  for  charitable  purposes.  It  forbids 
giving  merely  from  impulse,  as  under  the  excitement 
of  an  eloquent  charity  sermon,  or  the  accidental  sight 
of  distress  It  forbids  giving  merely  at  random  what 


PLAN  PRESCRIBED.  7 

happens  to  be  convenient.  It  transfers  the  control 
of  charity  from  the  capriciousness  of  sensibility  and 
the  parsimony  of  convenience,  to  the  decisions  of  rea 
son  and  conscience.  It  regulates  impulse  by  princi 
ple.  It  brings  the  whole  subject  into  the  closet,  to 
be  determined  by  prayer  and  deliberation,  according 
to  the  rules  of  the  Bible,  in  the  fear  of  God,  and  the 
spirit  of  consecration  to  him.  In  carrying  into  effect 
the  plan  thus  deliberately  adopted,  charitable  appro 
priations  will  enter  into  the  calculations  as  much  as 
the  necessary  expenditures  on  the  person,  the  family, 
or  the  business ;  they  will  be  managed  with  as  sys 
tematic  exactness  as  any  branch  of  business ;  they 
may  with  advantage  be  as  regularly  booked.  A  line 
written  on  a  memorandum  of  his  charities,  kept  by  a 
systematic  giver  and  found  after  his  death,  suggests 
an  important  reason  for  keeping  such  a  record  :  "I 
keep  this  memorandum  lest  I  should  think  I  give 
more  than  I  do." 

They  who  obey  the  scriptural  rule  of  benevolence, 
do  not  wait  to  be  solicited.  Like  the  impoverished 
but  liberal  Macedonians,  they  are  "  willing  of  them 
selves."  If  a  way  of  conveying  their  gifts  is  not 
at  hand,  they  seek  one  out,  as  Paul  describes  the 
Macedonians  :  "  praying  us  with  much  entreaty  that 
\ve  would  receive  the  gift,  and  take  upon  us  the  fel 
lowship  of  the  ministering  to  the  saints."  Thus,  ac 
cording  to  the  inspired  plan,  the  urgent  solicitation  is 
not  on  the  part  of  the  agent  of  benevolence  to  draw 


8  SCRIPTURAL  BENEVOLENCE. 

charity  from  the  giver,  but  on  the  givers'  part  to  find 
the  agent  to  receive  and  disburse  their  charities.  Let 
this  system  be  adopted,  and  the  funds  of  benevolent 
societies  would  flow  in  unsolicited,  and  the  expense 
of  collecting  agencies  would  cease. 

The  scriptural  rule  requires  frequent  and  stated 
appropriations.  "  On  the  first  day  of  the  week,  let 
every  one  lay  by  him."  If  it  is  allowable  some 
times  to  depart  from  the  letter  of  this  law,  the 
spirit  of  it  must  be  regarded.  Having  adopted  his 
plan  of  giving,  the  giver  is  required  at  frequent  and 
stated  times  to  examine  his  income,  assess  on  it  the 
prescribed  proportion,  and  set  aside  the  amount  sa 
cred  to  benevolence.  His  appropriations  must  be 
frequent,  to  keep  pace  with  his  earnings  and  with 
the  constant  calls  of  benevolence ;  stated,  that  they 
may  not  be  forgotten.  This  is  inconsistent  with  giv 
ing  a  large  sum,  and  then  for  a  long  time  nothing, 
and  with  the  intention  of  giving  only  or  chiefly  at 
death. 

The  text  cited  requires  that  charities  be  propor 
tionate  to  the  income.  In  the  laws  regulating  the 
Jewish  tithes  and  offerings,  God  prescribed  precisely 
what  proportion  should  be  given.  This  was  prac 
tic  able  in  a  system  of  laws  for  a  single  agricultural 
people,  among  whom  every  family  was  entitled  to 
an  inalienable  inheritance  in  the  soil ;  but  the  gos 
pel,  designed  for  all  nations  and  ages,  could  not  with 
equity  fix  the  precise  proportion.  And  it  fits  the  en- 


PLAN  PRESCRIBED.  9 

tire  character  of  the  gospel — free  grace  from  God, 
free  love  from  man — to  leave  the  decision  of  this 
point  to  the  unconstrained  love  of  those  who  have 
freely  given  all  to  Christ ;  for  "  God  loveth  a  cheer 
ful  giver."  But  the  principle  by  which  the  pro 
portion  to  be  given  is  determined,  is  most  explicitly 
stated.  "  Let  every  one  lay  by  him  in  store,  as  God 
liatli  prospered  him."  Nothing  can  satisfy  God's 
claim  less  than  a  consecration  to  benevolence  of  an 
amount  proportioned  to  the  prosperity  God  has  giv 
en.  Do  you  think  yourself  benevolent  because  you 
give  something — much  ?  If  you  give  less  than  "  ac 
cording  as  God  hath  prospered  you,"  yours  is  but  the 
benevolence  of  Ananias  and  Sapphira. 

Tin's  principle  of  proportionate  benevolence  is  re 
peated  in  various  forms  in  the  Bible.  "  If  any  man 
minister,  let  him  do  it  as  of  the  ability  that  God 
giveth."  "  As  every  man  hath  received  the  gift, 
even  so  minister  the  same  one  to  another,  as  good 
stewards"  of  the  manifold  grace  of  God."  "As  we 
have  opportunity,  let  us  do  good  unto  all  men." 
"I  am  debtor"  to  put  forth  benevolent  efforts  "as 
much  as  in  me  is."  "  Honor  the  Lord  with  the 
first-fruits  of  all  thine  increase."  There  are  three 
points  in  this  requirement  of  benevolence  propor 
tioned  to  the  income, 

1.  All  must  give.  "Let  every  one."  The  gos 
pel  does  not  release  the  poor  from  giving.  The 
smallest  income  can  pay  a  proportion.  Nothing 
8 


10  SC-Rll'TURAL  BENEVOLENCE. 

short  of  the  total  cessation  of  God's  gifts  can  exempt 
from  the  law,  "  As  God  hath  prospered  him."  The 
Macedonian  church  were  praised  for  giving  in  "  their 
deep  poverty."  The  story  of  the  widow's  two  mites 
settles  for  ever  the  acceptableness  to  God  of  offerings 
from  the  poor.  And  one  dollar  thus  given,  has 
often  a  moral  power  greater  than  a  thousand.  The 
benevolence  of  Louisa  Osborn  the  colored  domestic, 
who,  from  the  wages  of  one  dollar  a  week,  paid 
twenty  dollars  a  year  to  educate  a  youth  in  Ceylon. 
as  it  has  been  brought  to  light  by  the  missionary 
who  witnessed  the  unusual  benefits  of  her  donation 
to  the  mission,  has  thrilled  the  hearts  of  American 
Christians.  The  widow's  two  mites,  which  were 
all  her  living,  lifted  to  the  gaze  of  the  universe  and 
illuminated  by  the  Saviour's  commendation,  have 
exerted  and  will  exert  a  power  which  no  mine  of  gold 
can  equal — as  if  a  dew-drop,  expending  its  whole 
being  to  refresh  one  tiny  flower,  had  been  trans 
formed,  as  it  exhaled  to  the  skies,  into  a  star,  and 
fixed  in  the  brightness  of  the  firmament  to  bless  the 
creation  for  ever. 

2.  Donations  should  increase  with  the  increase  of 
ability  to  give.  "As  God  hath  prospered  him." 
This  requires  the  rich  to  give  proportionally  to  theii 
increasing  wealth,  though,  in  order  to  do  it,  they 
must  give  thousands  of  dollars  where  they  used  to 
give  one.  And  these  great  donations  are  not  to  be 
regarded  as  specially  praiseworthy,  more  than  small- 


PLAN   PRESCRIBED.  H 

er  gifts  which  cost  as  great  sacrifice  and  are  propor 
tionally  as  much.  In  both  cases  the  giver  has  but 
"  done  what  it  was  his  duty  to  do." 

3.  The  rich  miist  give  a  larger  proportion  of 
their  inconle  than  the  poor.  A  poor  widow  with  a 
helpless  family  cannot  give  a  tenth  of  her  earnings 
without  taking  bread  from  her  children.  Will  any 
imagine  that  a  man  who  has  wealth,  or  even  a  com 
petency,  is  required  to  give  no  larger  a  proportion 
of  his  income  than  that  widow  ?  A  poor  laborer 
may  be  subjected  to  more  inconvenience  by  giving 
five  dollars,  than  a  man  of  wealth  by  giving  five 
thousand.  Hence,  the  greater  a  man's  wealth,  the 
larger  must  be  the  proportion  of  income  which  he 
gives.  Hence  the  propriety  of  a  rule  adopted  by 
Mr.  N.  R.  Oobb,  a  merchant  of  Boston  :  to  give  from 
the  outset  one  quarter  of  the  net  profits  of  his  busi 
ness  ;  should  he  ever  be  worth  $20,000,  to  give  one 
half  of  the  net  profits ;  if  worth  $30,000,  to  give 
three  quarters;  and  if  ever  worth  $50,000,  to  give 
all  the  profits.  This  resolution  he  kept  till  his 
death,  at  the  age  of  36,  when  he  had  already  acquired 
$50,000,  and  was  giving  all  his  profits. 

Different  individuals,  who  have  aimed  at  system 
atic  benevolence,  have  come  to  different  conclusions 
as  to  the  proportion  which  they  ought  to  give  ;  and, 
perhaps,  each  one  to  a  correct  conclusion,  in  his  par 
ticular  circumstances.  Zaccheus  gave  half  of  his 
goods  to  the  poor,  besides  restoring  fourfold  his  unjust 


]2  SCRIPTURAL  BENEVOLENCE. 

gains.  The  first  converts  at  Jerusalem,  to  meet  their 
peculiar  circumstances,  sold  their  possessions  and 
made  distribution  of  the  avails,  as  every  man  had 
need.  Paul  repeatedly  intimates  that  he  had  suf 
fered  the  loss  of  all  things.  Others  have  adopted 
plans  similar,  in  the  main,  to  that  of  Mr.  Cobb,  al 
ready  cited.  Others,  after  paying  what  has  been 
needful  for  a  most  economical  support,  have  given  all 
their  income.  John  Wesley  is  an  example.  "  When 
his  income  was  £30  a  year,  he  lived  on  £28,  and 
gave  away  £2  ;  the  next  year  his  income  was  £60, 
and  still  living  on  £28,  he  had  £32  to  give.  The 
fourth  year  raised  his  income  to  £120,  and  steadfast 
to  his  plan,  the  poor  got  £92."  Others,  again,  have 
given  a  tenth  of  the  gross  amount  of  their  receipts. 

Such  is  the  scheme  of  Christian  beneficence  de 
vised  in  heaven  and  enjoined  by  inspired  wisdom. 
Let  every  man  consider  that  in  neglecting  it,  he  sets 
at  naught  the  authority  and  the  wisdom  of  God. 
Men  may  deride  it ;  and  so  it  is  written  of  one  01 
our  Lord's  many  discourses  on  the  right  use  of  prop 
erty,  "  The  Pharisees,  who  were  covetous,  heard  these 
things,,  and  they  derided  him." 


REDUCED  TO  PRACTICE.  13 

CHAPTER  II. 

PRINCIPLE'S  WHICH  G-UIDE   IN  REDUCING 
THE   SCRIPTURAL  PLAN  TO  PRACTICE. 

WE  now  suppose  that  the  child  of  God,  convinced 
that  the  foregoing  is  the  scriptural  plan  of  benefi 
cence,  has  retired  to  his  closet  solemnly  to  adopt  this 
plan,  and  to  determine  the  details  of  its  application 
to  himself.  We  direct  his  attention  to  three  princi 
ples  which  should  guide  him. 

1 .  The  aim  of  all  business  must  be  to  glorify 
God.  This  aim  must  give  simplicity  and  unity  to 
the  entire  life.  Property  is  to  be  sought,  not  as  the 
chief  end,  but  as  a  means  of  doing  good.  The  Chris 
tian  is  not  to  ask,  "  What  part  of  my  income  shall  I 
consecrate  to  God's  service  ?"  By  the  very  act  of 
becoming  a  Christian,  he  consecrated  ALL  to  God's 
service  in  doing  good.  He  has  only  to  ask  what  part 
he  must  devote  to  this  particular  way  of  serving 
God — charitable  gifts — in  order  that  his  whole  prop 
erty  may  accomplish  most  for  God's  glory.  He  is 
to  remember,  that  the  same  principle  is  to  regulate 
every  step  in  the  conduct  of  business,  every  new  en 
terprise,  every  investment,  every  expenditure ;  that 
ho  is  not  at  liberty  to  appropriate  a  dollar  in  any 
way,  except  as  he  can  see  that  by  so  appropriating 
it  he  can  do  most  to  glorify  God.  He  is  not  to  think 
of  setting  aside  a  certain  proportion  for  God,  and  do- 


14  SCRIPTURAL  BENEVOLENCE. 

ing  what  lie  pleases  with  the  rest ;  he  is  to  devote 
all  to  God's  service,  and  expend,  invest,  or  give  it,  in 
such  proportions  as  will  effect  most  for  that  end. 

The  law  of  systematic  benevolence,  therefore,  does 
not  forbid  spending  money  on  ourselves,  educating 
children,  laying  aside  something  for  the  future.  It 
does  not  forbid  acquiring  property ;  we  may  make 
the  five  pounds,  ten.  We  are  even  required  so  to  do 
serving  God  in  the  act;  "not  slothful  in  business', 
serving  the  Lord."  But  no  act  of  acquiring  or  spend 
ing  money  can  be  justified,  unless  it  appears  that  by 
it  most  can  be  accomplished  for  God's  glory. 

The  Bible  everywhere  exhibits  business  as  wholly 
subservient  to  this  great  end.  "  Whether  ye  eat,  or 
drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of 
God."  "  Seek  ye  first  the  kingdom  of  God."  It 
teaches  that  Christians  are  stewards,  having  nothing 
but  the  talents  which  God  has  intrusted  to  them  to 
be  increased  for  him.  The  requirement,  "  Sell  that 
ye  have  and  give  alms,"  the  similar  direction  given 
by  Christ  to  the  young  ruler,  cannot  mean  less  than 
that  all  worldly  business  and  possessions  are  to  be 
entirely  subservient  to  doing  good. 

Benevolence,  then,  must  be  not  only  systematic, 
but  systematizing,  pervading  and  regulating  the  whole 
business  How  is  it  possible  to  be  seeking  first  the 
kingdom  of  God,  when,  practically,  the  controlling 
aim  of  all  the  transactions  of  business  is  to  make 
money  ;  when  giving  to  the  treasury  of  the  Lord 


REDUCED  TO  PRACTICE.  16 

is  only  occasional  and  secondary,  seldom  occupying 
the  thoughts  ;  called  forth,  perhaps,  only  by  solicita 
tion  ;  trifling,  it  may  be,  in  amount ;  and  determined 
only  by  the  impulse  or  convenience  of  the  moment  ? 
It  is  as  if  the  steward  of  an  estate  should  devote  its 
income  to  himself,  making  only  an  occasional  and 
trifling  gift  to  the  family  of  the  absent  owner,  nay, 
leaving  its  members  to  suffer  without  caring  for  their 
wants.  It  is  reversing  the  sentiment  of  the  humble 
suppliant,  "  The  dogs  eat  of  the  crumbs  which  fall 
from  their  master's  table,"  and  giving  the  crumbs  to 
the  master,  while  the  dogs  eat  at  the  table. 

In  view  of  this  principle,  let  the  Christian  decide 
what  part  of  his  income  the  promotion  of  God's  glory 
and  the  advancement  of  his  cause  require  him  to  ex 
pend  on  himself  and  his  family,  what  part  to  invest, 
what  part  to  give. 

2.  The  Christian  will  recognize  the  duty  of  self- 
denial.  Does  he  say,  "  I  give  all  that  is  conven 
ient?"  This  language  has  widely  different  mean 
ings  on  different  lips.  Some  do  not  find  it  convenient 
to  dispense  with  the  most  costly,  or  even  the  most 
hurtful  luxuries.  Some  do  not  find  it  convenient  to 
give  half  as  much  in  a  year  as  they  spend  on  a  sin 
gle  article  of  luxury,  or  in  the  indulgence  of  a  single 
pernicious  habit.  The  Bible  does  not  say,  "Do 
good  as  much  as  is  convenient,"  but,  "  as  much  as 
in  you  is."  The  necessity  of  self-denial  is  too  plainly 
revealed  to  allow  the  thought  that  the  scriptural 


16  SCRIPTURAL  BENEVOLENCE. 

law  of  benevolence  can  be  obeyed  without  it.  It  is 
not  only  reiterated  in  direct  commands,  but  is  woven 
into  all  the  inspired  teachings  respecting  the  Chris 
tian  life.  The  spirit  that  breathed  on  the  cross  is 
presented  as  the  spirit  which  must  breathe  through 
the  whole  church.  If  the  church  is  "  the  body  of 
Christ,"  Christ's  heart  beats  within  it,  sending  to  the 
remotest  limb  the  throbbings  of  its  own  love.  He 
who  is  not  thus  "  in  Christ,"  and  imbued  with  his 
self-sacrificing  love,  is  none  of  his.  The  Christian, 
then,  must  make  his  appropriations  to  charity  in  the 
spirit  which  says,  "  What  things  were  gain  to  me, 
those  I  counted  loss  for  Christ." 

Here,  however,  every  Christian  is  left  to  the  decis 
ion  of  his  own  mind,  guided  by  the  rules  and  ani 
mated  by  the  love  of  Christ.  The  following  fact 
shows  Wesley's  practice  :  "In  1775  the  Accountant- 
General  sent  him  a  copy  of  the  excise  order  for  the 
return  of  plate :  '  Rev.  sir,  as  the  commissioners  can 
not  doubt  but  you  have  plate  for  which  you  have 
hitherto  neglected  to  make  entry,  etc.' — to  which  he 
wrote  this  memorable  answer  :  '  Sir,  I  have  two  sil 
ver  tea-spoons  at  London,  and  two  at  Bristol.  This 
is  all  the  plate  which  I  have  at  present,  and  I  shall 
not  buy  any  more  while  so  many  around  me  want 
bread.'  "  Normand  Smith  of  Hartford,  deeming  his 
house  too  expensive  to  be  consistent  with  his  rules  of 
Christian  benevolence,  determined  to  sell  it.  An  ac 
count  was  published  in  the  newspapers  a  few  years 


REDUCED  TO  PRACTICE.  17 

since  of  a  man  who  lived  in  a  garret,  on  bread  and 
water,  that  he  might  have  the  more  to  give.  The 
writer  knows  a  minister  and  his  wife  who  lived 
without  many  of  the  comforts  of  life,  for  the  same 
object.  Admit  that  some  have  gone  to  an  extreme. 
But  is  not  this  nobler  and  more  acceptable  to  God, 
than  to  go  to  the  extreme  of  indulging  self,  without 
any  denial  ?  And  where  one  goes  to  an  extreme  in 
this  direction,  are  there  not  thousands  in  the  church 
es  who  have  never  learned  by  "experience  what  self- 
denial  is  ?  And  which  is  most  like  Him  who  had 
not  where  to  lay  his  head  ?  As  to.  the  extent  to 
which  self-denial  must  be  carried,  "let  every  man  be 
fully  persuaded  in  his  own  mind;"  as  to  its  necessity 
to  full  compliance  with  the  scriptural  rule  of  benev 
olence,  let  every  one  heed  the  Saviour's  words,  "  If 
any  man  wilt  come  after  me,  let  him  deny  himself." 
And  it  is  to  be  supposed  that  the  rich  are  not  excused 
from  the  duty,  nor  debarred  from  the  privilege,  more 
than  the  poor. 

3.  The  Christian  will  regard  his  charities,  how 
ever  great,  as  the  discharge  of  an  obligation.  The 
right  to  give  or  withhold  at  pleasure  belongs  to  God 
alone.  To  his  creatures  God  says,  "  Ye  are  not  your 
own  ;"  and  emphatically  to  his  ransomed  children, 
£<  Ye  are  not  your  own;  ye  are  bought  with  a  price." 
The  very  beginning  of  the  religious  life  is  an  act  of 
entire  consecration  to  God.  The  Christian's  profes 
sion  is  a  constant  proclamation  to  the  world,  that  the 


18  SCRIPTURAL  BENEVOLENCE. 

claim  of  Him  who  bought  him  with  his  blood,  covers 
his  estate,  his  faculties,  his  all.  "  "What  hast  thou 
that  thou  didst  not  receive  ?"  Therefore,  ransomed 
sinner,  whatever  thou  givest,  thou  dost  but  "render 
unto  God  the  things  that  are  God's."  So  Paul  felt : 
"I  am  debtor  both  to  the  Greeks  and  to  the  barbari 
ans."  But  why  a  debtor  rather  than  a  giver  ?  Be 
cause  he  was  not  his  own,  but  bought  with  a  price. 
So  are  we  all  debtors  to  the  ignorant,  the  wretched, 
and  depraved  of  whatever  nation ;  and  when  we  pay 
into  the  Lord's  treasury  for  their  benefit,  must  say, 
"  Oh  Lord  our  God,  all  this  store  that  we  have  pre 
pared  cometh  of  thine  hand,  and  is  all  thine  own." 
Hence  the  terrible  declaration  of  God — not  against 
those  who  gave  nothing,  but  against  those  who  gave 
what  was  of  inferior  value — "  Ye  have  robbed  God." 


MOTIVES  OF  PIETY  39 


CHAPTER  III. 

DUTY  OF  SYSTEMATIC  BENEVOLENCE  INFER 
RED  FROM  THE  NATURE  AND  MOTIVES  OF 
PIETY. 

PIETY  begins  with  a  change  of  heart.  The  great 
er  part  of  life  is  usually  occupied  with  the  acquisi 
tion  and  use  of  property.  A  change  of  heart,  if  real, 
cannot  leave  this  principal  part  of  life  unaffected. 
The  subject  of  it  must  be  expected  to  show  that  he 
has  found  a  more  valued  treasure  in  heaven  by  his 
new  aims  in  getting,  his  new  principles  in  using  the 
treasures  of  this  world.  If,  in  that  chief  part  of  life 
occupied  with  gaining  and  using  property,  the  pro 
fessed  subject  of  a  change  consisting  in  placing  the 
affections  on  things  above,  continue  to  show  the  same 
estimate  of  property  as  the  great  end  to  be  sought, 
the  same  eagerness  in  getting,  the  same  tenacity  in 
holding,  the  same  self-seeking  in  using  it,  need  it 
be  surprising  that  his  worldly  competitors  doubt  the 
reality  of  the  change?  Must  not  Christ  repel  such 
professors  with  his  own  searching  question,  "  What 
do  ye  more  than  others  ?"  There  is  nothing  less 
than  absurdity  in  the  idea  of  a  change,  in  which  the 
man  becomes  "  a  new  creature  in  Christ,"  in  which 
"old  things  are  passed  away,  behold,  all  things  are 
become  new,"  which  yet  does  not  carry  a  new  spirit 
through  the  business  and  consecrate  the  property  as 


20        SCRIPTURAL.  BENEVOLENCE. 

well  as  the  heart  to  God — in  which  the  theory  is 
all  for  the  glory  of  God  ;  the  practice,  all  for  making 
money. 

Religion  is  love.  And  love  is  active.  It  is  as  nat 
ural  for  love  to  act  beneficently,  as  for  a  fountain  to 
flow,  or  a  star  to  shine ;  and  its  action  is  ungrudging, 
unstinted,  delighting  in  toil  for  the  loved  object. 
Witness,  for  instance,  the  toils  of  parental  love. 
Can  love  to  God  and  man  be  the  very  essence  of  the 
character,  while  beneficent  efforts  are  left  to  hazard, 
crowded  into  the  by-corners  of  life,  supplied  by  chip- 
pings  and  remnants?  Can  love  control  the  heart, 
and  not  control  the  action  of  the  life  ? 

Christians  are  laborers  together  with  God.  God 
is  always  giving :  if  we  labor  with  him,  we  must  la 
bor  in  his  work ;  we  must  give.  God  is  love ;  if  we 
labor  with  him,  we  must  labor  in  the  work  of  love. 
God  would  form  us  into  his  likeness ;  to  this  end,  we 
are  no  sooner  brought  into  his  kingdom,  than  we  are 
put  to  doing  his  work.  In  revealing  his  will  by  in 
spired  men,  in  the  conversion  of  every  soul,  in  the 
whole  work  of  spreading  the  gospel  through  the 
world,  we  discover  this  sublime  partnership  in  labor 
between  God  and  his  children. 

Behold,  then,  believer,  your  sublime  position,  work 
ing  with  God  in  delivering  the  world  from  ruin.  To 
reclaim  men  to  holiness  is  God's  great  work  ;  to  it 
he  has  moulded  his  plans,  and  for  it  ordered  his  prov 
idence,  since  time  began.  May  you  be  a  laborer  with 


MOTIVES  OF  PIETY.  21 

God,  and  make  that  secondary  which  he  regards  as 
first ;  pursue  without  plan,  energy,  or  steadfastness, 
the  object  which  he  seeks  with  a  steadfastness  which 
knows  no  abatement,  a  zeal  which  spares  no  sacri 
fice,  an  outpouring  of  treasure  which  arithmetic  can 
not  calculate  ?  A  laborer  with  God,  and  yet  that 
object  to  which  with  him  the  destiny  of  nations  and 
the  movements  of  heavenly  hosts  are  subordinate,  be 
with  you  secondary  to  money-getting,  to  furniture, 
equipage — a  mere  appendix  to  business  ?  Let  the 
great  fact  possess  your  soul  with  the  fulness  which 
its  reality  demands,  that  you  are  a  laborer  together 
with  God,  and  you  will  lose  sight  of  self  in  the  great 
ness  of  man's  salvation,  and  instead  of  beneficence 
being  an  appendix  to  business,  business  itself  will 
become  but  a  means  of  beneficence.  -. 

The  cross  of  Christ  urges  to  systematic  benevo 
lence.  "Ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that  though  he  was  rich,  yet  for  your  sakes 
he  became  poor,  that  ye  through  his  poverty  might 
be  rich."  This  is  one  of  the  most  touching  appeals 
to  Christ's  sufferings.  Yet  Paul  wrote  it  expressly 
as  a  motive  for  taking  up  a  charitable  collection  at 
Corinth.  This  beautiful  sentiment  in  such  a  con 
nection  may  seem  sadly  out  of  place  to  those  who 
are  wont  to  regard  a  charitable  collection  as  an  an 
noyance;  but  it  shows  the  apostolic  view  of  the 
connection  of  this  .duty  with  all  that  is  sublime  and 
affecting  in  the  cross  of  Christ. 


22  SCBIPTURAL  BENEVOLENCE. 

The  peculiar  motive  of  Christianity  is  expressed 
in  the  affecting  words  so  often  on  the  lips  of  Jesus, 
'•For  my  sake."  "  Blessed  are  ye  when  men  shall 
revile  you,  and  persecute  you,  for  my  sake" — "hated 
of  all  men  for  my  sake" — "hath  left  houses  and 
lands  for  my  sake" — "  loseth  his  life  for  my  sake/' 
He  presents  this  motive  as  effectual  to  induce  the 
greatest  sacrifices,  even  of  property  and  life.  And  it 
would  seem  that  a  sinner,  pardoned  through  Christ's 
blood,  could  not,  for  very  shame,  lift  his  eye  to  meet 
the  melting  look  of  his  dying  Saviour,  if  he  felt  not 
the  overcoming  power  of  that  appeal — if  he  could 
net.  like  the  apostle,  say,  "I  take  pleasure  in  infirm 
ities,  in  reproaches,  in  necessities,  in  persecutions,  in 
distresses,  for  Christ's  sake."  "  What  things  were 
gain  to  me,  those  I  count  loss  for  Christ." 

In  a  world  so  intensely  selfish,  it  was  needful  that 
the  cross  of  the  divine  Redeemer,  sacrificing  himself 
to  save  transgressors,  should  stand  in  the  centre  of 
the  plan  of  salvation  :  the  first  object  which  greets 
the  eye  of  the  convert,  and  the  last  which  cheers  the 
dying  saint ;  the  source  of  the  Christian's  hope  and 
strength  through  all  his  warfare,  his  joy  on  earth, 
and  the  anticipated  theme  of  his  everlasting  song — 
that  the  great  lesson  of  self-denying,  all-consecrating 
benevolence  may  always  be  before  the  view — that 
with  every  look  at  the  bleeding  Author  of  salvation, 
may  fall  on  the  soul,  with  an  eloquence  too  deep  for 
words,  the  admonition,  "  Forasmuch  as  Christ  hath 


MOTIVES  OF  PIETY.  23 

suffered  for  us  in  the  flesh,  arm  yourselves  likewise 
with  the  same  mind;"  "he  that  saith  he  abideth  in 
Christ,  ought  himself  also  so  to  walk  even  as  he 
walked." 

If  God  himself  were  in  our  circumstances,  how 
would  he  measure  his  efforts  for  the  good  of  men  ? 
Receive  the  answer  in  the  conduct  of  Christ,  "  God 
manifest  in  the  flesh."  He  would  sacrifice  his  riches 
and  lay  aside  his  glory;  he  would  consume  all  the 
energies  of  his  earthly  existence ;  he  would  lay  down 
his  mortal  life,  to  do  them  good.  The  first  promise  of 
the  arch-deceiver  was,  "Ye  shall  be  as  gods" — ye 
shall  become  so  by  gratifying  self.  Christ  has  uttered 
the  same  promise,  "  Ye  shall  be  partakers  of  the  di 
vine  nature ;"  but  ye  shall  become  so  by  denying  self. 
"  Gratify  self,  get,  and  ye  shall  be  as  gods,"  is  Sa 
tan's  lie.  "  Deny  self,  give,  and  ye  shall  be  partak 
ers  of  the  divine  nature,"  is  Christ's  truth.  Satan 
has  blinded  mankind  by  this  lie,  so  that  they  look 
for  bliss  and  exaltation  only  by  getting;  Christ  over 
turns  this  whole  scheme,  and  teaches  to  find  godlike 
bliss  and  exaltation  by  giving.  This  is  godlike  in 
man,  to  sacrifice  self  for  the  good  of  others.  That 
was  the  highest  elevation  of  human  nature  when  it 
was  lifted  on  the  cross  in  the  blood  of  its  own  agony 
for  man's  redemption ;  then  human  nature  was  ex 
alted  to  participate  in  the  sublimest  of  all  the  dis 
plays  of  God's  glory.  And  there  is  no  elevation  of 
man  to  the  godlike,  except  as  he  is  elevated  to  the 


24  SCRIPTURAL  BENEVOLENCE. 

spirit  of  the  cross.  Who  then  can  imagine  that  he 
has  been  made  by  regeneration  a  partaker  of  the 
divine  nature,  if  he  does  not  systematically  devote 
of  his  choicest  treasures,  as  God  hath  prospered  him, 
for  the  good  of  men.  And  how  little  even  that  gift 
appears  in  the  light  of  the  cross ;  how  little  in  con 
trast  with  the  offerings  of  many  who  have  laid  down 
their  lives  for  Christ's  sake  ! 

Thus  systematic  benevolence,  instead  of  being  an 
isolated  and  uninteresting  topic,  is  seen  to  be  a  duty 
based  on  the  very  nature  of  piety,  and  enforced  by  its 
most  affecting  motives. 


SUPERIOR  EFFICIENCY.  25 


CHAPTER  IV. 

SUPERIOR  EFFICIENCY  OF  SYSTEMATIC  BE. 
NEVOLENCE  IN  PROVIDING^  FUNDS  FOE 
BENEVOLENT  ENTERPRISES. 

SYSTEM  always  promotes  efficiency.  What  would 
become  of  a  man's  worldly  business,  if  he  managed 
it  without  system,  never  executing  a  plan  or  making 
an  investment  till  solicited,  and  abandoning  labor  to 
the  control  of  impulse  or  convenience  ?  And  can  he 
hope  for  any  better  results  from  a  like  disregard  of 
system  as  a  steward  of  God  ?  From  such  lack  of 
order,  what  but  embarrassment  and  failure  can  result 
to  the  enterprises  of  benevolence  ?  And  what  shall 
we  say  of  those  professors  of  Christ's  religion  who 
show  so  thorough  an  understanding  of  the  necessity 
of  system  in  worldly  business,  so  utter  a  neglect  of 
it  in  their  contributions  to  benevolence  :  who  are  full 
of  forethought  and  anxious  calculation  to  realize  the 
utmost  of  worldly  acquisition  ;  deliberate  and  far- 
sighted  in  planning,  cautious  in  executing,  lynx-eyed 
to  discern  an  opportunity  of'  gain,  exact  to  the  last 
fraction  in  their  accounts,  but  heedless  and  planless 
in  all  they  do  for  charity  ?  Verily,  "  the  children  of 
this  world  are  wiser  in  their  generation  than  the 
children  of  light;"  but  "the  children  of  light"  show 
no  lack  of  that  wisdom,  till  they  come  to  use  prop 
erty  for  the  benefit  of  others  than  themselves 
9 


26        SCRIPTURAL  BENEVOLENCE. 

Systematic  benevolence  will  usually  dispose  the 
giver  to  increase  his  contributions.  If  a  man  gives 
without  system,  lie  will  commonly  give  too  little. 
Under  the  hallowed  influences  of  the  closet,  let  him 
estimate  the  claims  of  a  world  lying  in  wickedness, 
and  the  means  of  benevolence  with  which  God  has 
blessed  him ;  let  him  ponder  what  amount  of  charity 
would  be  acceptable  to  God  and  is  demanded  by  the 
love  of  Christ ;  and  it  will  be  strange  if  he  is  not  con 
vinced  that  he  ought  to  increase  his  donations. 

It  is  more  convenient  to  set  apart  money  for  char 
ity  in  frequent  instalments.  He  who  neglects  to  pro 
vide  for  his  charities  until  the  call  for  them  is  made, 
may  find  it  inconvenient  or  impossible  to  raise  at  the 
time  the  one  dollar,  or  the  hundred  dollars,  or  what 
ever  sum  it  is  his  duty  to  give.  But  had  he  set 
apart  a  proportion  from  his  earnings  as  they  were 
received,  he  would  not  be  incommoded  by  giving  the 
&um  required.  Persons  even  in  the  most  moderate 
circumstances,  adopting  the  practice  of  systematic 
benevolence,  are  often  surprised  at  the  amount  they 
can  give  without  serious  inconvenience. 

System  will  enlarge  the  amount  of  money  expend 
ed  in  beneficence  by  being  a  barrier  against  the 
temptations  of  selfishness.  Many  a  man  means  to 
answer  the  calls  of  charity,  but  does  not  weekly  or 
monthly  set  apart  a  specific  sum  as  sacred  to  the 
Lord.  Hence,  when  he  sees  some  tempting  article 
of  luxury,  having  by  him  unappropriated  the  money 


SUPERIOR  EFFICIENCY.  27 

which  should  have  been  the  Lord's,  he  buys  it ; 
when  some  tempting,  though  perhaps  hazardous  in 
vestment  presents,  having  the  money  by  him  unap 
propriated,  he  invests  it.  Thus,  through  lack  of  sys 
tem,  many  sums  in  the  purses  even  of  the  benevo 
lent  are  turned  aside  from  the  Lord's  treasury.  Self- 
interest  has  the  advantage  in  being  beforehand  and 
having  constant  access  to  our  hearts.  Systematic 
charity  helps  to  put  the  interest  of  Christ's  cause  on 
an  equal  footing. 

System  prevents  yielding  to  second  thoughts  and 
withholding  a  purposed  charity.  Many  a  man,  under 
the  influence  of  a  charity  sermon,  or  of  the  teachings 
of  conscience,  or  of  the  sight  of  distress,  purposes  in 
his  heart  to  give  a  certain  amount.  As  the  subject 
first  strike?  his  unbiassed  judgment,  such  an  amount 
seems  not  too  large  for  the  urgency  of  the  case  and 
his  own  means.  But  selfishness  steps  in  and  argues 
the  point ;  it  presents  to  the  man  his  various  wants, 
and  pretty  soon  convinces  him  that  the  purposed  sum 
is  quite  too  much  ;  then,  forgetting  Paul's  injunction, 
"Every  man,  according  as  he  purposeth  in  his  heart, 
so  let  him  give,"  he  gives  little  or  nothing.  But  let 
a  man  have  a  fixed  plan,  in  accordance  with  which 
he  consecrates  a  fixed  proportion  to  the  Lord  as  reg 
ularly  as  he  meets  his  notes  when  they  fall  due,  or 
pays  the  expenses  of  his  family,  and  the  matter  is 
settled.  Here  is  a  breastwork  by  God's  grace  im 
pregnable  against  all  the  pleading  of  selfishness. 


28  SCRIPTURAL  BENEVOLENCE. 

System  increases  the  contributions  by  making  it 
more  pleasant  to  give.  When  a  man  has  no  sys 
tem  of  charity,  every  call  to  give  is  unprovided  for  : 
if  he  comply,  he  must  give  from  money  which  he 
was  expecting  to  spend  otherwise ;  it  is  so  much 
taken  from  what  he  had  reckoned  his  own ;  it  seems 
so  much  dead  loss.  Hence,  every  donation  chafes 
him  ;  he  is  tempted  to  make  it  as  small  as  possible  ; 
giving  comes  to  be  surrounded  in  his  mind  with  un 
pleasant  associations  ;  he  often  looks  back  with  re 
gret,  when  he  gives  any  thing,  that  he  gave  so  much ; 
and  the  call  of  charity  becomes  repulsive.  But  when 
he  systematizes  his  charities  and  at  stated  times  sets 
apart  to  benevolence  a  sum  proportioned  to  his  in 
come,  he  no  longer  reckons  that  consecrated  money  as 
his  own,  or  depends  on  it  for  the  supply  of  any  want 
When  the  call  of  charity  is  heard,  he  is  not  obliged  to 
take  from  what  he  had  reckoned  his  own,  but  from 
what  was  already  consecrated  to  the  Lord.  He  can 
give  both  largely  and  cheerfully,  and  with  no  draw 
back  from  the  blessedness  of  doing  good. 

System  remove?,  many  common  excuses  of  selfish 
ness  for  "withholding  more  than  is  meet:"  "I  have 
lately  given  to  another  cause;"  "I  give  as  much 
as  convenient ;"  "I  have  so  many  expenses ;"  "I 
give  as  much  as  others." 

System  increases  the  amount  of  charities  by  form 
ing  habits  of  benevolence.  From  earliest  life,  habits 
of  gaming  and  using  money  for  self  have  been 


SUPERIOR  EFFICIENCY.  ^9 

strengthening,  and  these  consolidated  habits  have 
never  been  overcome.  Even  in  the  church  the  cov 
etous  use  of  property  is  too  generally  the  habit,  the 
benevolent  use  of  it  only  an  occasional  act.  And  it 
is  but  dimly  apprehended  that  the  gospel  requires  it 
to  be  otherwise.  Hence,  the  gifts  of  the  church  are 
exceedingly  stinted.  To  remedy  this  evil,  it  is  neces 
sary  to  make  the  beneficent  use  of  property  the  habit 
of  the  Christian's  life,  and  thus  turn  to  the  advantage 
of  Christ's  cause- that  law  of  habit  which  has  been  all 
against  it.  To  do  this,  there  must  be  systematic  be 
nevolence.  It  were  the  extreme  of  folly  to  think  of 
subduing  these  consolidated  habits  by  desultory  ef 
forts — to  send  up  now  and  then  a  platoon  of  light 
troops  against  these  most  massive  and  well-appointed 
fortifications  of  selfishness.  We  must  approach  them 
by  well-concerted,  persevering  siege,  till  they  fall  into 
our  hands  and  the  guns  are  turned  against  the  foe. 
Mere  occasional,  unsystematized  donations  scarcely 
make  a  perceptible  impression  in  subduing  selfish  and 
forming  benevolent  habits.  But  when  beneficence 
is  systematized,  the  habit  of  doing  good  is  formed,  it 
moulds  the  whole  life,  it  becomes  second  nature,  and 
shows  in  all  its  results  its  efficacious  vigor. 

These  considerations  show  the  duty  of  Christian 
parents  to  train  their  children  to  the  habit  of  system 
atically  making  a  benevolent  use  of  money. 

One  of  the  greatest  difficulties  in  the  way  of  ob 
taining  an  increase  of  funds,  is  found  in  another  in  flu- 


30  SCRIPTU11A.L  BENEVOLENCE 

ence  of  this  same  law  of  habit.  Of  those  who  con 
tribute  regularly  to  particular  causes,  and  thus  have 
made  an  approach  to  system,  a  large  portion  are  in 
the  habit  of  giving  from  year  to  year  about  the  same 
sum.  The  same  twenty-five  cents,  the  same  dollar, 
or  five  dollars,  stands  from  year  to  year  against  their 
names.  The  wants  of  benevolent  enterprises  in 
crease,  the  property  of  the  giver  increases,  but  the 
contribution  is  stereotyped.  The  attempt  to  increase 
this  amount  breaks  up  their  settled  habits  of  thought 
and  action.  They  have  never  thought  that  perhaps 
Christ  requires  a  revision  of  their  whole  plan  of  be 
nevolence.  The  adoption  of  the  divine  plan  of  fre 
quent  and  proportionate  appropriations  would  remove 
this  difficulty. 

It  must  be  added,  that  systematic  benevolence  may 
be  expected  by  God's  blessing  to  increase  the  givers 
means  of  usefulness.  But  this  thought  will  be  re 
served  for  a  more  extended  examination  in  another 
chapter. 

In  these  various  ways  the  scriptural  system  increas 
es  the  funds  of  benevolence.  Were  it  universally 
adopted  by  the  churches,  nothing  but  the  experiment 
would  show  how  immense  would  be  the  resulting 
increase.  Without  expense  of  collecting  agencies, 
thousands  in  the  churches  who  now  give  nothing, 
would  begin  to  give ;  and  a  permanent  and  grooving 
increase  would  be  realized  a',  once  from  those  who 
have  given  occasionally.  Then  would  the  channels 


SUPERIOR  EFFICEIN6Y.  31 

of  benevolence  be  like  "the  river  of  God  which  is 
full  of  water/'  and  the  waters  of  life  issuing  from 
the  sanctuary  with  their  healing  power,  would  flow 
as  the  prophet  saw  in  vision,  ever  swelling  to  the 
ends  of  the  earth. 

The  following  facts  confirm  the  argument  of  this 
chapter.  In  1844,  Rev.  Dr.  Baird  received,  in  two 
payments,  thirty-eight  dollars  for  some  benevolent 
cause,  from  "  one  of  the  poor  disciples  of  Jesus ;"  in 
acknowledging  which  he  says,  "  The  donor  of  it 
commenced  giving,  in  a  strictly  systematic  manner, 
the  tenth  part  of  all  the  money  which  he  earned 
from  the  time  of  his  conversion,  and  through  God's 
blessing  he  has  been  enabled  to  give  sums  from  time 
to  time,  to  many,  if  not  all  the  great  enterprises  for 
building  up  the  kingdom  of  our  Lord,  varying  from 
five  to  twenty-five  dollars." 

There  is  a  farmer  in  one  of  the  retired  mountain 
towns  of  Massachusetts,  who  began  business  on  his 
farm  in  1818,  being  six  hundred  dollars  in  debt.  He 
began  with  the  determination  to  pay  the  debt  in  six 
years,  in  equal  instalments,  and  to  give  all  his  net 
income,  if  any  remained,  above  those  instalments. 
The  income  of  the  first  year,  however,  was  expended 
in  purchasing  stock  and  other  necessaries  for  his  farm. 
In  the  six  next  years  he  paid  off  the  debt,  and  hav 
ing  abandoned  the  intention  of  ever  being  any  richer, 
he  has  ever  since  given  his  entire  income,  after  sup 
porting  his  family  and  thoroughly  educating  his  six 


32  SCRIPTURAL  BENEVOLENCE. 

children.  During  all  this  period  he  has  lived  with 
the  strictest  economy,  and  every  thing  pertaining  to 
his  house,  table,  dress,  and  equipage  has  been  in  the 
most  simple  style ;  and  though  he  has  twice  been  a 
member  of  the  state  senate,  he  conscientiously  re 
tains  this  simplicity  in  his  mode  of  life.  The  farm 
is  rocky  and  remote  from  the  village,  and  his  whole 
property,  real  and  personal,  would  not  exceed  in 
value  three  thousand  dollars.  Yet  sometimes  he  has 
been  enabled  to  give  from  $200  to  $300  in  a  year. 

Let  it  be  further  considered  in  this  connection, 
that  some  feasible  plan  of  enlarging  the  funds  of 
benevolence  must  be  adopted,  in  order  to  realize  the 
hopes  of  the  churches  from  their  missionary  enter 
prises.  This  is  apparent  from  the  difficulty  of  sus 
taining  these  enterprises  on  their  present  scale.  This 
deficiency  is  not  owing  to  a  -want  of  means  in  the 
church.  There  is  money  in  profusion  for  railroads, 
manufactories,  any  enterprise  which  promises  a  re 
turn  to  self.  But  where  is  the  money  for  the  Lord  ? 
"  The  great  current  of  Christian  property  isas  yet 
undiverted  from  its  worldly  channel.  The  scanty 
rills  of  charity  which  at  present  water  the  garden 
of  the  Lord,  and  the  ingenuity  and  effort  employed 
to  bring  them  there,  compared  with  the  almost 
undiminished  tide  of  selfish  expenditure  which  still 
holds  on  its  original  course,  remind  one  of  the  slen 
der  rivulets  which  the  inhabitants  of  the  East  raise 
from  a  river  by  mechanical  force,  to  water  their 


SUPERIOR  EFFICIENCY.  33 

thirsty  gardens ;  the  mighty  current  meanwhile, 
without  exhibiting  any  sensible  diminution,  of  its 
waters,  sweeping  on  in  its  ample  and  ancient  bed." 

The  aggregate  of  gifts  from  its  members  to  the  ' 
church  was  probably  larger  in  the  times  of  its  great 
est  corruption  than  now.  When  it  was  believed  that 
salvation  might  be  bought  by  charity,  wealth  from 
the  poor  and  the  rich  was  lavished  on  churches  and 
monasteries.  But  as,  in  the  advance  of  the  Refor 
mation,  charities  with  this  motive  have  ceased,  the 
churches  have  failed  adequately  to  bring  in  the  gifts 
of  gratitude  and  love  in  their  stead.  It  should  make 
the  ears  of  him  that  heareth  it  to  tingle,  that  in  this 
boasted  age  of  progress,  this  nineteenth  century,  less 
is  probably  bestowed  in  charity  by  the  Protestant 
churches  to  spread  the  true  gospel  through  the  world, 
than  was  given  in  the  darkest  ages  to  heap  up  the 
treasures  of  the  church  of  Rome — that  the  love  of 
Christ  constrains  to  less  valuable  gifts  than  the  arts 
and  deceptions  of  a  corrupt  priesthood. 

But  the  church  is  aiming  at  the  conversion  of  the 
world.  It  is  plain  as  sunlight  that  the  world  cannot 
be  supplied  with  the  means  of  grace  without  an 
immense  enlargement  of  these  operations.  It  was 
this  contrast  between  the  greatness  of  the  enterprise 
which  Christians  profess  to  prosecute,  arid  the  little 
ness  of  the  means  which  they  devote  to  it,  that  wrung 
from  the  godly  Abeel  the  exclamation  respecting  our 
missionary  work,  "  If  the  great  God  could  despise 

Zacheut. 


34  SCRIPTURAL   BENEVOLENCE. 

his  creatures,  it  would  be  despicable  in  his  sight." 
There  must  be  some  way  devised  of  realizing  such 
enlargement,  if  the  world  is  to  be  converted.  Nor 
is  the  expectation  of  realizing  it  vain.  The  scrip 
tural  system  of  benevolence,  generally  adopted,  would 
realize  it  without  embarrassment  to  the  church. 

Let  it  also  be  considered,  that  when  God  by  Ids 
providence  proclaims,  "  Behold,  I  have  set  before  you 
an  open  door,"  "  he  openeth,  and  no  man  shutteth  ' 
Then,  if  his  church  will  enter,  no  obstacles  or  opposi 
tion  can  prevent  her  triumph.  But  if  his  people 
will  not  enter,  presently  the  door  is  shut ;  and  "  he 
shutteth,  and  no  man  openeth."  Ages  may  pass  be 
fore,  in  the  revolving  cycles  of  his  providence,  he  will 
open  it  again.  And  when  thus  shut,  the  costliest 
labors  of  his  church  are  labors  where  God  is  not. 
One  day  God  opens  Canaan  to  the  Israelites  and 
urges  them  to  go  up,  assuring  them  that  the  Anaks 
and  the  cities  walled  and  great  shall  not  retard  them. 
They  will  not  go.  Next  day  they  are  all  eagerness 
to  go,  but  the  door  is  shut ;  the  pillar  of  cloud 
moves  not — they  go  up  only  to  perish  before  their 
foes.  All  history  demonstrates  this  principle — de 
monstrates,  that  as  we  must  follow  God's  movements 
in  the  circling  seasons,  would  we  reap  in  harvest ;  so, 
in  the  enterprises  of  benevolence,  we  must  not  fall 
behind  the  workings  of  his  providence,  would  we 
achieve  success.,  When  God  in  his  own  spring-lime, 
drives  the  ploughshare  through  the  nations,  as  with 


SUPERIOR   EFFICIENCY.  35 

such  startling  energy  he  of  late  has  done,  then  must 
his  people  cast  in  the  seed  of  truth  ;  lest,  neglecting 
it,  they  be  compelled  to  fruitless  toil  till  another 
spring-time  returns.  And  when  the  time  is  come  to 
set  the  fore-front  of  liberty  and  Christianity  face  to 
face  with  the  hoary  forms  of  Asiatic  despotism  and 
idolatry — when  God  reveals  from  the  bowels  of  the 
earth  the  treasure  which  he  had  kept  hid  for  this 
very  juncture,  and  calls  a  population  together  from 
every  land,  arid  a  nation  is  born  in  a  day — then  must 
his  church  bind  the  new-born  state  with  the  sweet 
influences  of  religion,  and  guide  it  to  the  advance 
ment  of  piety  in  the  earth,  or  it  will  lift  its  young 
and  giant  energies  to  smite  her.  God's  providence 
never  stands  still.  His  church  must  move  with  it, 
if  she  would  move  effectively — if  even  she  would 
avoid  disaster.  Hence,  the  necessity  of  adopting 
some  mode  of  increasing  promptly  and  efficiently  the 
contributions  of  the  church,  so  as  to  improve  at  once 
the  precious  opportunities  which  God  opens. 

It  only  remains  to  add,  that  the  prophecies  foretell 
that,  in  accomplishing  the  renovation  of  the  world, 
an  increase  of  appropriations  to  God's  treasury,  like 
what  has  been  urged,  will  take  place.  "  The  daugh 
ter  of  Tyre  shall  be  there  with  a  gift ;  the  rich 
among  the  people  shall  entreat  thy  favor."  "  The 
wealth  of  all  the  heathen  round  about  shall  be  gath 
ered  together,  gold,  and  silver,  and  apparel,  in  great 
abundance.  In  that  day  shall  there  be  upon  tho 


36        SCRIPTURAL  BENEVOLENCE. 

bells  of  the  horses,  HOLINESS  TO  THE  LORD."  "  Sure 
ly  the  isles  shall  wait  for  me,  and  the  ships  of  Tar- 
shish  first,  to  bring  thy  sons  from  far,  their  silver 
and  their  gold  with  them,  to  the  Holy  One  of  Israel." 
''  I  will  shake"  all  nations,  and  the  Desire  of  all  na 
tions  shall  come.  The  silver  is  mine,  and  the  gold 
is  mine,  saith  the  Lord."  Psalm  45  :  12  ;  Zechariah 
14  :  14,  20  ;  Isaiah  60  :  9  ;  Haggai  2  :  7,  8. 

Thus  the  necessities  of  benevolent  societies,  the 
claims  of  a  ruined  world,  the  indications  of  Provi 
dence,  and  the  predictions  of  the  Bible,  unite  in  de 
manding  a  great  increase  of  benevolent  contributions. 
These  contributions,  as  now  usually  conducted,  war 
rant  no  hope  of  realizing  this  increase.  But  the 
general  adoption  of  the  scriptural  plan  of  frequent, 
systematic,  and  proportionate  charities,  will  easily 
meet  the  demand. 


ENLARGES  MEANS  OF  GIVING.  37 


CHAPTER   V. 

TENDENCY  OF  SYSTEMATIC  BENEVOLENCE 
TO  SECURE  GOD'S  BLESSING  ON  BUSINESS, 
AND  TO  ENLARGE  THE  MEANS  OF  GIVING. 

THIS  is  a  subject  of  difficulty,  yet  of  importance. 
There  is  danger  of  extravagant  theories  on  the  one 
hand,  arid  on  the  other,  of  an  unbelief  which  shuts  God 
out  of  the  daily  business,  and  practically  denies  that 
"  godliness  has  the  promise  of  the  life  that  now  is." 

It  is  not  to  be  supposed  that  systematic  benevo 
lence  will  insure  wealth.  Wealth  is,  in  God's  judg 
ment,  too  cheap  a  gift  to  be  made  the  reward  of  his 
servants. 

"  Wealth  on  the  vilest  often  is  bestowed, 
To  show  its  vileness  in  the  sight  of  God." 

Multiplied  as  are  God's  warnings  of  the  dangers 
attending  wealth  and  the  love  of  it,  and  his  exhorta 
tions  to  set  the  affections  above,  it  would  be  prepos 
terous  to  suppose  that  he  offers  wealth  as  the  reward 
of  obedience — the  gratification  of  cupidity  as  the  re 
ward  for  denying  it.  And  he  whose  heart  is  on  a 
better  portion,  whose  longings  for  God  and  holiness 
forbid  his  rinding  satisfaction  with  any  thing  less 
than  being  with  God  and  like  him,  would  feel  it  the 
bitterest  mockery  to  be  turned  off  with  the  promise 
of  riches  as  his  reward. 

But  there  are  various  ways  in  which  systematic 


38  SCRIPTURAL  BENEVOLENCE. 

beneficence  tends  to  promote  prosperity .  It  promotes 
industry,  energy,  and  enterprise.  The  man  has 
placed  before  himself  a  lofty  object,  suited  to  draw 
out  all  his  energies.  Henceforth  he  is  no  trifler,  but 
an  earnest  man,  sharing  in  the  very  sentiments  of 
earth's  purest  and  greatest  ones.  The  grand  idea  of 
toiling  to  rescue  the  world  from  sin  never  mastered 
a  man's  soul  without  enlarging  it,  without  stimulat 
ing  all  his  faculties  to  unprecedented  vigor,  unfolding 
resources  not  imagined  to  be  in  him,  and  producing  a 
concentration  and  perseverance  of  action,  which  can 
not  fail  of  realizing  great  results.  An  account  was 
published  some  years  ago  of  two  shoemakers  whose 
hearts  had  begun  to  glow  with  zeal  for  the  salva 
tion  of  men.  The  elder  proposed  to  the  younger  to  fit 
himself  to  preach,  promising  to  support  him  by  his 
labor.  The  proposal  was  accepted  ;  the  promise  was 
kept.  The  sublime  purpose  which  had  mastered  that 
man's  soul,  and  which  surrounded  his  humble  shop 
with  a  grandeur  that  never  ennobled  worldly  great 
ness,  gave  him  an  energy  and  industry  which  enabled 
him  to  educate  his  companion,  and  to  sustain  him  as 
he  went  out  to  preach  to  the  destitute.  When  Chris 
tendom  shall  be  full  of  missionary  merchants,  farmers, 
and  mechanics,  plying  their  business  with  the  sub 
lime  aim  of  saving  mankind  from  sin,  no  doubt  it 
will  be  full  of  energy  and  industry  unsurpassed. 

Nor  does   the   practice  of  scriptural  beneficence 
stimulate  the  active  powers  alone.     It  promotes  so 


ENLARGES  MEANS  OF  GIVING.  39 

briety  cwid  economy.  "With  an  object  so  glorious  in 
full  possession  of  his  soul,  the  man  will  have  no  time 
nor  money  for  gratifying  either  vicious  or  luxurious 
desires.  What  others  waste  on  dress,  delicacies, 
equipage,  and  show,  he  will  save  for  the  Lord.  He 
finds,  in  advancing  the  cause  to  which  he  is  wedded, 
a  gratification,  compared  with  which  the  daintiest 
gratifications  of  selfishness  are  insipid. 

Such  a  course  attracts  the  favor  of  the  good,  wins 
their  confidence,  and  if  the  man  be  poor,  or  a  youth 
ful  beginner,  their  friendship  gains  him  employment 
and  otherwise  promotes  his  interests.  Besides,  be 
ing  thrown  into  company  with  such,  he  avoids  the 
temptations  of  evil  associates. 

The  habits  of  fidelity  to  his  trust,  ofivatchftdness, 
system,  and  exactness,  which  systematic  benevolence 
forms,  are  the  very  habits  to  win  for  a  young  man 
respect,  employment,  and  friends,  and  to  lead  to  a 
judicious  management  of  business  through  life. 

Systematic  benevolence  tends  to  restrain  from 
hazardous  adventures.  In  prosperous  times,  when 
business  is  brisk  and  its  returns  speedy  and  large, 
men  become  discontented  with  slow  and  steady  gains ; 
they  "make  haste  to  be  rich"  and  "fall  into  a  snare;" 
they  become  inflated  with  a  rash  confidence ;  they 
rush  into  hazardous  and  ruinous  adventures  and 
speculations  ;  or  the  ostentatious  desire  of  displaying 
it  large  business,  tempts  to  an  enlargement  beyond 
their  means,  and  to  consequent  ruin.  But  when  a 


40  SCRIPTURAL  BENEVOLENCE. 

man  has  consecrated  his  business  and  its  gains  to  the 
Lord,  according  to  the  scriptural  law  of  benevolence, 
the  feverish  haste  to  be  rich  abates,  and  he  is  less 
tempted  to  dangerous  speculations.  Accustomed  to 
do  business  with  a  sense  of  constant  dependence  on 
God,  he  is  not  puffed  up  with  rash  confidence  by 
temporary  prosperity.  Accustomed  to  determine 
every  enterprise  with  prayerful  seeking  God's  will, 
and  to  regard  property  as  sacred  to  his  service,  he 
will  not  thoughtlessly  risk  the  Lord's  money  in  haz 
ardous  adventures.  Absorbed  with  the  grand  desire 
of  aiding  Christ's  cause,  he  will  be  in  little  danger  of 
ostentatious  but  unsafe  expansion.  Thus,  "  he  that 
considereth  the  poor,  shall  be  blessed  upon  the  earth ;" 
but  "  he  that  hasteth  to  be  rich,  considereth  not  that 
poverty  shall  come  upon  him." 

It  may  be  added  that  benevolence,  in  an  impor 
tant  sense,  identifies,  the  giver  ivith  Christ's  inter 
ests,  and  therefore  may  naturally  be  expected  to  se 
cure  Christ's  blessing.  The  Saviour  says,  "  Inasmuch 
as  ye  have  done  it  to  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me."  He  receives 
into  his  own  bosom  every  favor  to  his  church.  Nor 
is  there  any  surer  ground  of  expecting  the  continued 
prosperity  of  an  individual,  a  church,  or  a  nation,  than 
that  by  their  abundant  efforts  for  Christ's  kingdom, 
they  have  identified  themselves  with  his  cause,  and 
are  likely  to  be  carried  on  in  its  triumphs.  The  very 
beast,  of  which  it  was  said,  "  The  Lord  hath  need 


ENLARGES  MEANS  OF  GIVING.  41 

of  him,"  had  his  way  strewed  with  palms  and  gar 
ments,  as  it  bore  the  Saviour  to  Jerusalem.  The  in 
dividual  or  the  community  that  gives  abundantly  to 
advance  religion,  is  the  humble  instrument  of  bearing 
the  Saviour  onward  in  his  triumph.  Of  such  it  may 
reverently  be  said,  "  The  Lord  hath  need  of  them  ;'* 
and  it  may  reasonably  be  expected  that  their  way 
will  be  made  prosperous  before  them. 

In  these  several  ways  compliance  with  the  scrip 
tural  law  of  benevolence  may  tend  to  temporal  pros 
perity.  There  may  be  other  ways  known  only  to 
Him  who  holds  all  the  invisible  lines  of  influence  in 
his  hand. 

If  now  we  open  the  Bible,  we  find  it  full  of  prom 
ises  of  temporal  blessings  to  the  benevolent.  A  few 
must  serve  a*,  specimens  of  the  many.  "  Thou  shalt 
surely  give  thy  poor  brother,  and  thy  heart  shall 
not  be  grieved  when  thou  givest  unto  him ;  because 
that  for  this  thing  the  Lord  thy  God  shall  bless 
thee  in  all  thy  works,  and  in  all  that  thou  puttest 
thy  hand  unto."  Deut.  15  :  10.  "  He  that  giveth 
to  the  poor  shall  not  lack."  Prov.  28  :  27.  "  Honor 
the  Lord  with  thy  substance,  and  with  the  first-fruits 
of  all  thine  increase  ;  so  shall  thy  barns  be  filled  with 
plenty,  and  thy  presses  shall  burst  out  with  new 
wine."  Prov.  3:9.  "  The  liberal  soul  shall  be 
made  fat ;  and  he  that  watereth  shall  be  watered 
also  himself."  Prov.  11  :  25.  "Seek  ye  first  the 
kingdom  of  God,  and  all  these  things  shall  be  added 
10 


42  SCRIPTUllAL   BENEVOLENCE. 

unto  you."  Matt.  6  :  33.  "Give,  and  it  shall  be 
given  unto  you;  good  measure,  pressed  down,  and 
shaken  together,  and  running  over,  shall  men  give 
into  your  bosom."  Luke  6  :  38.  And  in  urging  the 
Corinthians  to  give,  Paul  said,  "He  which  soweth 
sparingly,  shall  reap  also  sparingly ;  and  he  which 
soweth  bountifully,  shall  reap  also  bountifully."  2 
Cor.  9  :  6.*  To  these  special  promises  the  benevolent 
are  entitled.  Resting  on  them,  they  may  give  with 
the  expectation  that  the  Lord  will  follow  them  with 
his  blessing  arid  protection.  They  will  not  fear  want 
while  they  can  hear  God  saying,  "  Trust  in  the  Lord 
and  do  good,  and  verily  thou  shalt  be  fed."  The  same 
Being  who  made  the  Bible,  orders  the  events  of  prov 
idence  ;  and  by  what  he  does  in  the  latter,  he  will 
not  contradict  what  he  says  in  the  former.  The  prin 
ciples  of  the  Bible  fit  into  all  the  windings  of  provi 
dence,  like  a  key  to  all  the  wards  of  a  lock  for  which 
it  was  made.  Hence,  however  obscure  the  plan  of 
Providence,  and  however  uncertain  what  shall  be  on 
the  morrow,  he  that  conducts  his  business  in  con 
formity  to  all  the  rules  of  the  Bible,  may  be  sure  that 
he  has  found  the  track  of  God's  goings  in  the  world, 
and  that,  if  he  continue  to  follow  it  step  by  step,  it 
will  guide  him  in  the  way  of  the  divine  blessing. 

*  See  also  Matt.  6:3,4;  Psa.  37  :  3  ;  Prov.  11  :  24;  19:  17, 
22  :  9;  25  :  21  ;  24  :  11,  12;  13  :  7;  Psa.  41  :  1,  2,  3 ;  112  :  5, 
6,  9  ;  Eccl.  11:1;  Isa.  32  :  8  ;  5S  :  6-11 ;  Mai.  3  :  9-12 ;  Dan 
4:27;  2  Cor.  9  :  6,  7,  8,  11. 


ENLARGES  MEANS   OF  GIVING.  43 

It  will  be  seen  from  the  foregoing  reasoning,  that 
it  is  not  pretended  that  God's  servants  will  be  uni 
formly  led  in  the  way  to  worldly  prosperity,  and  sin 
ners  visited  with  adversity  in  this  life.  The  Bible 
makes  no  such  representation.  It  teaches,  that  in 
this  probation  temporal  benefits  are  scattered  on  the 
good  and  the  evil,  and  refers  us  to  the  other  world 
for  the  solution  of  this  seeming  confusion  of  right  and 
wrong.  "  When  the  wicked  spring  as  the  grass,  and 
when  all  the  workers  of  iniquity  do  flourish,  it  is 
that  they  shall  be  destroyed  for  ever."  It  teaches 
that  wicked  men  are  prospered,  but  "  the  prosperity 
of  fools  shall  destroy  them."  It  teaches  that  God 
sometimes  gives  men  "  their  request,  but  sends  lean 
ness  into  their  souls."  Their  selfish  wishes  are  grati 
fied  ;  but  the  gift  comes,  like  the  quails  to  the  longing 
Israelites,  attended  by  God's  curse.  Their  riches  in 
crease  ;  but  they  wrap  the  soul  in  the  flames  of  cov- 
etousness,  and  "  eat  as  it  were  fire."  Their  riches 
increase,  but  their  "portion"  is  "in  this  life,  and 
in  the  labor  that  they  take  under  the  sun."  They 
are  rich  as  Dives ;  yet  soon  will  they  be  impover 
ished  to  beg  "  a  drop  of  water  to  cool  their  tongues." 
Thus,  inspiration  explains  these  inequalities,  and 
teaches,  that  "  a  little  which  a  righteous  man  hath, 
is  better  than  the  riches  of  many  wicked;"  that  Eli 
jah,  fed  by  unclean  birds,  but  receiving  his  portion 
with  God's  smile,  has  no  need  to  envy  Ahab,  cursed 
in  the  riolies  of  a  palace  ;  that  Lazarus  the  beggar 


44  SCRIPTURAL  BENEVOLENCE. 

with  a  home  nowhere  but  in  Abraham's  bosom, 
is  more  blessed  than  Dives  with  a  home  nowhere 
but  in  his  own  luxurious  palace.  But  at  the  same 
time  it  teaches,  that  he  who  humbly  uses  what  God 
has  given  for  the  honor  of  the  Giver,  freely  giving 
as  he  has  freely  received,  may  feel  at  peace  in  the 
thought,  that  all  his  business  is  blessed  with  his 
Father's  smile. 

Facts  corroborate  the  foregoing  sentiments.  There 
are,  indeed,  comparatively  few  facts  to  furnish  data 
for  this  argument.  Yet  the  writer  knows  a  consid 
erable  number  of  instances,  in  which  a  greater  or 
less  approach  to  scriptural  benevolence,  has  been 
attended  with  unusual  prosperity.  Mr.  Cobb,  whose 
case  has  been  mentioned,  giving  away  a  quarter, 
then  half,  and  then  three  quarters  of  his  income,  not 
only  became  worth  $50,000  before  the  age  of  thirty- 
six,  but  gave  besides  more  than  $40,000.  Normand 
Smith,  a  saddler  of  Hartford,  Connecticut,  after  prac 
tising  for  years  an  elevated  system  of  benevolence, 
bequeathed  in"  charity  $30,000.  An  anonymous 
writer  says  of  himself,  that  he  commenced  business 
and  prosecuted  it  in  the  usual  way,  till  he  lost  $900, 
which  was  all  he  was  worth,  and  found  himself  in 
debt  $1,100.  Being  led  by  his  trials,  through  God's 
grace,  to  trust,  as  he  hoped,  in  Christ,  he,  at  the  age 
of  forty,  determined  to  take  God's  word  for  his  guide 
in  his  business,  and  consecrated  his  earnings  to  the 
Lord  The  first  year  he  gavf^  $12.  For  eighteen 


ENLARGES  MEANS  OF  GIVING.  45 

years,  the  amount  has  increased  by  about  25  per 
cent.,  and  the  last  year  he  gave  $850  ;  and  he  says,, 
he  did  it  easier  than,  during  the  first  year,  he  paid  the 
$12.  Besides,  though  with  nothing  but  his  haids 
to  depend  on  when  he  began  this  course,  he  paid  the 
whole,  debt  of  $1,100  with  interest,  though  it  took 
him  nine  years  to  do  it.  Jacob  went  out  from  his 
father's  home  "  with  his  staff,"  a  poor  man  ;  but  at 
Bethel  he  vowed  to  give  to  God  the  tenth  of  all  that 
God  should  bestow  on  him.  Commencing  thus,  God 
blessed  him,  and  in  twenty  years  he  returned  with 
great  riches. 

"We  may  also  refer  to  the  history  of  communities, 
in  confirmation  of  the  argument.  When  God  issued 
his  laws  to  the  Jewish  nation,  he  required,  besides 
other  liberal  offerings,  the  tenth  of  all  their  income. 
We  are  not  to  suppose  that  every  specific  regulation 
for  the  Jews  is  the  best  for  all  nations.  But  in  his 
dealings  with  the  Jews,  God  meant  to  illustrate  the 
principles  on  which,  as  to  worldly  affairs,  he  deals 
with  all ;  and  this  is  one  reason  why  their  history  is 
so  minutely  recorded.  Thus,  we  find  the  law  of 
tithes  and  offerings  incorporated  into  their  system  as 
an  exemplification  of  a  universal  principle  in  God's 
dealings  with  men.  Many  have  pitied  their  unhap 
py  lot  in  being  compelled  to  give  so  much  ;  infidels 
have  delighted  in  the  objection  that  the  wretched 
Jews  were  taxed  so  terribly  for  the  support  of  relig 
ion.  But  the  All-wise  knew  best  what  regulations 


46  SCRIPTURAL  BENEVOLENCE. 

would  harmonize  with  the  course  of  his  providence, 
and  prescribed  accordingly.  And  it  ever  proved  that 
the  nine  tenths  were  worth  more  to  them  than  the 
ten  tenths.  If  ever,  to  increase  their  gains,  they 
robbed  God  by  hoarding  the  tenth,  or  by  bringing 
the  lame  and  the  blind,  disaster  and -loss  were  sure  to 
follow.  Say  not  this  was  all  a  miraculous  interposi 
tion.  Inspiration  has  only  lifted  the  veil  here  from 
the  workings  of  that  providence  which,  unseen,  un- 
traced,  is  ever  working  in  the  affairs  of  men  on  the 
same  principles  and  with  the  same  aim.  Say  not, 
either,  that  the  tithe  was  a  positive  institution. 
True ;  and  as  to  its  specific  form  it  might,  therefore, 
pass  away,  as  it  already  has.  But  was  there  ever  a 
positive  institution  of  God  not  founded  on  something 
permanent,  either  in  man's  nature  or  God's  scheme 
of  providence  and  grace  ?  Therefore  was  the  law 
of  the  tithe  founded  on  a  principle  as  enduring  as 
God's  government  on  earth  ;  and  as  the  tithe  was  a 
blessing  to  the  Jews,  so  regard  to  that  principle  will 
be  always  a  blessing.  We  may  find  facts  of  the  same 
import  in  modern  times.  Those  churches  which  are 
most  systematic  and  liberal  in  their  contributions, 
are,  without  exception,  the  most  prosperous.  The 
same  is  true  of  nations.  The  history  of  New  Eng 
land  is  a  striking  instance.  The  first  settlers  were 
men  who,  in  a  great  trial  of  affliction,  and  in  deep 
poverty,  abounded  in  the  riches  of  their  liberality,  in 
sustaining  schools,  and  ministers,  and  colleges,  and 


ENLARGES  MEANS  OF  GIVING.  47 

in  laying  deep  a  foundation  for  Christ's  kingdom  in 
this  new  world.  It  is  not  so  fitly  said  that  they  con 
tributed  much,  as  that  they  offered  all  to  Christ. 
Arid  it  is  admitted  that  New  England  is,  and  in  all 
her  history  has  been  preeminent  in  contributions  and 
efibrts  to  sustain  every  benevolent  institution  and  en 
terprise.  And  where  is  the  state  or  the  nation  which 
has  ever  possessed  more  of  all  the  elements  of  true 
prosperity  ? 

But  an  appeal  to  facts  in  the  history  of  churches 
and  communities  must  rest  on  imperfect  data;  for 
where  is  there  one  in  which  the  efficiency  of  the 
scriptural  law  of  benevolence,  in  developing  and  en 
larging  the  resources  of  benevolence,  has  been  fully 
put  to  the  test  ? 

In  closing  the  argument,  the  thought  may  be  sug 
gested,  that  business,  conducted  as  it  is  on  the  max 
ims  of  selfishness,  when  viewed  as  a  system  in  its 
management  and  results,  presents  a  picture  of  any 
thing  rather  than  of  permanent  and  healthy  pros 
perity.  The  number  of  business  men  who  fail  once 
or.  oftener  in  the  course  of  life  ;  the  numbers  doing 
business  who,  should  they  pay  up  the  as  yet  unpaid 
debts  of  their  past  lives,  would  strip  themselves  of 
all  or  a  large  part  of  their  present  property ;  the 
small  proportion  of  those  commencing  mercantile 
life  in  cities,  who,  in  the  final  winding  up  of  their 
affairs,  possess  a  comfortable  independence  ;  the  fact 
that  the  property  of  those  who  die  rich  so  often  proves 


48  SCRIPTUKAL  BENEVOLENCE. 

a  curse  to  their  children,  and  that  so  many  who  are 
born  rich,  die  .poor  ;  the  periodical  recurrence  of  a 
'•'crash"  in  the  commercial  world;  the  alternation  of 
commercial  prosperity  and  distress,  which  for  genera 
tions  has  marked  the  history  of  business,  realizing 
the  inspired  declaration,  "  He  hath  swallowed  down 
riches,  and  shall  vomit  them  up  again ;"  all  these 
facts  indicate  any  thing  rather  than  a  system  of  busi 
ness  which,  as  a  whole — whatever  may  be  true  of 
individuals — receives  the  smile  and  blessing  of  God  ; 
they  present  evidences  of  the  divine  displeasure  such 
as  might  be  expected  to  mark  a  selfish  and  ungodly 
system  of  business. 

The  discussion  of  this  part  of  the  subject  will  not 
have  been  in  vain,  if  it  help  to  remove  the  impres 
sion,  that  the  rules  of  the  gospel  cannot  be  obeyed  to 
the  last  jot  and  tittle  in  business,  consistently  with 
its  successful  management ;  to  rebuke  the  practical 
atheism  which  shuts  God  out  of  the  details  of  daily 
life ;  to  make  men's  hearts  alive  to  the  thought  that 
the  hand  of  God  is  on  their  ships,  their  merchandise, 
their  cattle,  and  their  shops  ;  that  the  claims  of  his 
law  and  the  promises  of  his  gospel  are  twined  about 
all  the  acts  and  gettings  of  daily  toil,  not  less  than 
about  their  destiny  for  the  life  to  come ;  and  that 
there  is  a  reality  here  on  earth  in  God's  smile  on 
those  who  heed  his  claims,  in  his  blight  and  curse 
on  those  who  disregard  them. 


ANTIDOTE  OF  COVETOUSNESB  49 

CHAPTER  VI." 

THE  ANTIDOTE   OF  COVETOUSNESS. 

COVETOUSNESS  is  deadly  in  its  influence.  "  Covet 
ousness  is  idolatry."  It  is  inconsistent  with  piety. 
It  is  unmitigated  rebellion  against  God.  It  is  the 
object  of  God's  abhorrence  and  curse.  It  is  classed 
by  inspiration  with  fornication,  drunkenness,  theft, 
and  extortion.  It  is  "a  temptation  and  a  snare." 
It  is  unsurpassed  in  its  power  to  harden  the  heart 
and  make  it  impervious  to  divine  truth,  to  deaden 
all  the  religious  sensibilities,  and  to  resist  the  Spirit 
of  God. 

Covetousness  is  prevalent.  The  miser  is  one  of 
the  most  universally  abhorred  of  men.  But  plume 
not  yourself  that  you  are  not  covetous,  because  you, 
are  not  a  miser.  Misers  are  the  rarest  specimens  of 
this  sin.  Under  other  forms,  it  rankles  everywhere. 
You  are  warned  against  a  covetousness  of  a  more 
respectable  appearance.  It  may  exist  unsuspected. 
There  may  be  covetousness  in  saving — parsimony 
under  the  "alias"  of  frugality,  avarice,  which  nevei 
parts  with  money  without  a  twinge.  Oftener  there 
is  covetousness  in  getting — sometimes  rapacity  which 
^Tuples  at  no  means  if  money  may  be  gained ;  but 
much  more  generally  the  more  respectable  form  of 
worldliness,  keeping  within  the  limits  of  honesty  but 
swallowing  all  the  energies  in  money-getting,  deaden- 

Zochew. 


50  SCRIPTURAL  BENEVOLENCE. 

ing  the  benevolent  susceptibilities,  pinching  and  shriv 
elling  the  soul,  living  only  to  "  buy  and  sell  and  get 
gain."  Covetousness  may  be  found  even  in  connec 
tion  with  prodigality :  greediness  to  acquire,  to  supply 
the  extravagance  of  expense.  It  enslaves  multitude^ 
who  are  neither  misers  in  hoarding,  nor  rapacious 
nor  extortionate  in  getting.  In  its  diversified  forms 
it  is  one  of  the  most  prevalent  of  the  vices,  and  often 
under  its  various  disguises,  honored  rather  than  con 
demned  ;  as  it  is  written,  "  The  wicked  blesseth  th( 
covetous,  whom  the  Lord  abhorreth." 

And  there  is  a  liability  to  become  covetous  and  tr 
groiv  in  covetous-ness,  to  the  existence  and  dangers 
of  which  the  most  of  men  seem  not  to  be  awake. 
In  the  prosecution  of  business,  the  love  of  money  is 
freezing  deeper  and  harder  into  their  souls,  and  seal 
ing  up  the  springs  of  benevolence,  and  they  know  it 
not.  One  remarkable  feature  in  the  Saviour's  teach 
ing,  is  the  frequency  and  earnestness  with  which  he 
rebuked  this  sin,  and  pointed  out  the  danger?  of 
wordly  acquisitions.  He  exposed  it  in  the  mansions 
of  wealth  and  the  circles  of  devotion,  in  the  temple 
and  in  the  street,  in  amiable  inquirers  after  salvation, 
in  pharisaical  professors  and  vicious  publicans.  His 
Warning  was,  "  Take  heed  and  beware  of  covetous- 
ness.  Ye  cannot  serve  God  and  mammon."  The 
frequency  and  earnestness,  of  his  warnings  contrast 
strangely  with  the  eagerness  and  security  with  which 
his  professed  followers  make  haste  to  be  rich,  and 


ANTIDOTE   OF  COVETOUSNE  SS.  51 

show  that  he  saw  a  danger  imminent  and  prevalent 
to  which  they  are  sti  mgely  blind.  We  do  not  vary 
from  the  spirit  of  his  teachings  in  saying,  that  covet- 
ousness  is  the  most  common,  the  most  insidious,  and 
the  most  dangerous  form  of  selfishness,  the  one  which 
the  most  deadens  the  church,  and  is  the  most  likely 
to  crush  it. 

A  little  consideration  will  show  the  reality  of  this 
danger.  "  Money  answereth  all  things."  It  is  the 
representative  of  all  commodities  and  the  means  of 
procuring  them.  It  is  natural  that  selfishness  should 
fasten  with  peculiar  strength  on  an  acquisition  which 
is  the  quintessence  of  all  objects  of  desire.  Besides, 
men  are  necessarily  occupied  during  the  most  of  their 
waking  hours  in  earning  money.  To  this  end  the 
thoughts  must  plan  and  the  hands  must  toil.  It  is 
natural  that  what  so  occupies  the  man  should  grad 
ually  grow  upon  his  mind  ;  as  a  picture  long  gazed 
at  intently,  gradually  fills  the  eye  and  enlarges  to  the 
dimensions  of  a  real  landscape.  Especially  must 
this  result  be  expected,  when  the  object  which  thus 
occupies  the  attention  is  one  so  pleasing  to  the  selfish 
heart. 

Besides,  it  is  the  nature  of  covetousness  to  grow  by 
what  it  feeds  on.  Acquisitions  increase  its  strength 
In  accordance  with  this  well-known  fact,  the  ten 
dency  of  gainful  business  is  to  make  the  rnan  more 
covetous, 

These  tendencies  would  be  exceedingly  strong,  and 


52  SCRIPTURAL  BENEVOLENCE. 

would  need  to  be  most  diligently  guarded  against, 
under  circumstances  the  most  favorable  to  benevo 
lence.  But  they  are  strengthened  by  outward  cir 
cumstances. 

There  is  a  perverted  public  sentiment,  a  prevalent 
overvaluing  of  wealth,  which  silently  sinks  into  the 
inmost  soul — the  scarcely  acknowledged,  yet  control 
ling  feeling,  that  wealth  is  the  great  good  of  human 
existence,  which  has  incorporated  itself  into  our  very 
language;  so  that  "to  do  well,"  "to  be  success 
ful,"  "  to  accomplish  much  in  life,"  are  phrases  sy 
nonymous  with  making  much  money  ;  "  gain  "  is 
equivalent  in  our  language  to  "  filthy  lucre  "  in  God's; 
and  "  goods  "  on  our  lips,  is  "  the  unrighteous  mam 
mon  "  on  Christ's;  and  a  late  writer  has  suggested 
the  idea,  that  we  speak  of  a  man  as  being  "worth 
much,"  or  "  ivorth  nothing,"  as  if  all  worth  centred 
in  money. 

Worldliness,  too,  is  the  general  character  of  the 
community,  and  a  man  finds  few  examples  of  scrip 
tural  benevolence,  to  show  him  his  own  selfishness 
by  contrast,  and  to  stimulate  him  to  beneficence. 

It  is  also  an  important  circumstance,  that  the  man 
has  been  trained  from  childhood  under  worldly  influ 
ences  ;  he  has  seen,  perhaps,  that  whatever  their  pro 
fessions,  the  chief  actual  anxiety  of  his  parents  con 
cerning  him  has  been  to  have  him  making  money, 
and  that  to  get  him  "a  good  situation,"  and  a  "situ 
ation  where  he  can  make  money,"  and  to  "give  him 


ANTIDOTE  OF  COVETOUSNESS.  53 

a  good  start,"  and  to  "  start  him  well  in  the  career 
of  acquiring  property,"  mean  in  their  minds  about 
the  same  thing ;  and  that  in  all  his  training  for  busi 
ness,  he  is  taught  that  "the  main  chance"  is  to 
make  money,  and  in  effect,  that  a  man's  life  does 
consist  in  the  abundance  of  the  things  that  he  pos 
se  sseth,  From  childhood  he  has  been  indoctrinated 
by  precept  and  example  with  the  maxims  of  worldly 
policy,  rather  than  the  principles  of  benevolence — 
with  the  proverbs  of  "Poor  Richard"  respecting 
property,  rather  than  the  precepts  of  Jesus  Christ. 

All  these  circumstances  tend  to  make  wealth  the 
central  idea  of  the  mind,  to  beget  a  materializing, 
deadening  worldliness,  to  blight  benevolence,  and  to 
make  men  as  laborious  and  untiring  in  their  business, 
and  at  the  same  time  as  callous  to  the  interests  of 
others,  as  so  many  iron  steam-engines  at  their  work. 
The  pious  and  benevolent,  who  mingle  constantly  in 
business,  know  that  the  danger  is  imminent ;  they 
know  that  the  maintenance  of  benevolence  is  opposed 
by  silent  but  powerful  influences,  with  which  contact 
with  the  world  every  day  surrounds  them  ;  and  they 
tremble  at  their  own  liability  to  fall  under  the  insid 
ious  but  fatal  power  of  covetousness.  It  is  alarm 
ingly  easy  for  gold  and  silver  to  "  canker,"  and  the 
love  of  it  to  become  an  eating  cancer  on  the  soul. 
Hence,  the  multitudes  whose  benevolence  never  grows 
with  their  riches  ;  who,  when  rich,  give  nothing  like 
the  proportion  which  they  gave  when  poor ;  nay, 


54  SCRIPTURAL  BENEVOLENCE. 

who  give  no  more — who  give  less  than  they  gave 
then.  Hence  is  explained  the  admitted  fact,  that  the 
greater  part  of  the  funds  of  benevolent  associations 
comes  from  those  of  moderate  means.  Hence  arises 
the  general  necessity  of  agents  for  collecting  funds, 
and  of  the  most  pungent  appeals  for  contributions. 
Have  you  ever  considered  seriously  your  own  danger, 
and  taken  measures  to  guard  against  it  ?  If  not,  your 
very  thoughtlessness  is  presumptive  evidence  that  you 
are  already  consuming  with  the  love  of  money. 

We  see,  then,  that  the  path  of  worldly  business  is 
fraught  with  constant  danger  of  a  deadly  evil.  He 
who  sets  out  on  that  path  must  climb  a  snow-capped 
mountain,  where  every  step  is  along  icy  precipices, 
where  the  air  chills  to  the  heart  the  spiritual  life, 
where  every  touch  is  upon  nipping  frost,  and  where 
the  cold  is  perpetually  producing  a  sleepiness  almost 
resistless,  but  which,  if  indulged,  will  be  the  sleep  of 
death.  It  is,  then,  a  question  of  spiritual  life  or 
death,  "  How  shall  I  do  my  necessary  business,  and 
escape  covetousness — benumbing,  paralyzing,  deadly 
covetousness?"  Alas,  that  Christians  so  seldom  ask 
this  question — so  little  take  the  tremendous  meaning 
of  Christ's  assertion,  "  Ye  cannot  serve  God  and  mam 
mon  " — so  little  realize  the  danger  which  gives  the 
thrilling  emphasis  to  his  warning,  "  TAKE  HEED  AND 
BEWARE  of  covetousness." 

He  who  knows  what  is  in  man,  lias  provided  a 
safeguard  against  this  danger.  He  has,  indeed,  so 


ANTIDOTE  OF  COVE  TOUSNE  S3.        65 

contrived  the  plan  of  salvation,  that  all  the  motives 
of  the  gospel,  radiating  as  they  do  from  the  cross  of  the 
Son  of  God  offering  the  stupendous  sacrifice  of  himself, 
may  bear  directly  against  selfishness  and  tend  to  unfold 
self-sacrificing  benevolence.  But  this  is  not  all.  He 
has  enjoined  systematic  benevolence.  This  is  God's 
remedy  for  covetousness.  Infinite  wisdom  would  not 
trust  to  unsystematized  contributions,  knowing  that 
irregular  efforts,  sustained  by  no  habit,  no  fixed  time, 
no  predetermined  plan,  giving  way  to  every  casual 
expenditure,  would  be  but  a  slender  barrier  against 
a  tendency  so  constant  and  powerful.  God  requires 
systematic  and  proportionate  benevolence. 

This  plan  is  most  beautifully  fitted  to  this  design. 
It  accords  with  the  laws  of  the  human  mind.  There 
is  no  way  of  subduing  one  of  our  active  propensities, 
but  by  refusing  it  indulgence,  and  so  starving  it  to 
death.  This  the  scheme  of  benevolence  does  to  the 
sinful  love  of  money.  As  fast  as  treasures  are  gained, 
it  tears  them  from  the  gloating  eye  of  covetousness 
to  consecrate  them  to  the  Lord.  It  compels  the  man 
to  give  something  from  the  wages  of  every  day,  from 
the  profits  of  every  enterprise  and  investment.  Thus, 
drop  by  drop,  it  drains  the  lifeblood  of  that  giant  pas 
sion.  And  as  the  gains  enlarge,  God  follows  with 
his  enlarging  claims  :  should  money  come  into  the 
hands  by  thousands  a  year,  there  would  be  none  left 
as  food  for  covetousness,  and  the  man  would  be  ne 
cessitated  to  obey  the  command,  "  If  riches  increase, 


56        SCRIPTURAL  BENEVOLENCE. 

set  not  your  heart  upon  them."  And  there  is  no 
way  of  strengthening  our  active  propensities  but  by 
exercising  them.  Therefore  God's  rule  requires  ap 
propriations  to  charity  every  week,  that  benevolence 
may  be  strengthening  itself  by  frequent  exercise,  and 
the  disposition  to  give  be  consolidated  by  habit ;  it 
requires  appropriations  from  all  the  earnings,  that 
benevolence  may  preside  in  every  department,  and 
the  heart,  kept  always  open,  may  have  no  opportu 
nity  to  contract ;  and  it  requires  appropriations  pro 
portionate  to  the  means,  that  whereas  covetousness 
naturally  grows  by  increasing  acquisitions,  this  ad 
vantage  may  be  wrested  from  it  and  given  to  benev 
olence.  Thus  the  practice  of  this  scheme  becomes, 
with  God's  grace,  like  a  fire-proof  coat,  in  which  the 
wearer  may  walk  collectedly  in  the  fiercest  furnace 
of  worldliness,  and  "  not  the  smell  of  fire  pass  on 
him."  It  is  impossible,  according  to  the  laws  of  the 
rnind,  to  practise  on  this  plan  without  continually 
weakening  covetousness  and  strengthening  benevo 
lence  ;  nay,  the  wonted  influence  of  worldly  pursuits 
is  reversed :  by  pouring  treasures  into  the  lap  avarice 
is  starved,  while  even  by  the  toils. of  money-getting 
benevolence  is  exercised  and  strengthened.  Thus, 
by  the  very  processes  of  business  the  power  of  benev 
olence  goes  on  enlarging,  till  she  stands  up  in  her 
godlike  majesty,  the  queen  of  the  soul,  and  crushes 
beneath  her  heel  the  tyrant  that  had  enslaved  it. 
We  must  not  leave  this  part  of  the  subject  with- 


OF 

ANTIDOTE   OF   C 0 V E fjt^&KJRSa.  .-  -.  57 

out  considering  its  bearing  on  the  community,  as  we 
have  already  considered  its  bearing  on  the  individual. 
Since  the  revival  of  commerce,  the  warlike  spirit  of 
chivalry,  the  love  of  martial  glory  and  of  conquest 
have  been  gradually  giving  place  to  the  spirit  of 
trade;  this  spirit  has  been  gradually  extending,  till 
it  has  become,  more  than  any  other,  the  controlling 
influence  in  the  world.  This  change  constitutes  an 
era  in  history,  the  causes,  development,  and  effects 
of  which  are  worthy  of  the  most  serious  study. 
While  it  has  produced  many  happy  effects,  as  in  mit 
igating  the  spirit  of  war,  it  is  yet  a  problem  what 
results  it  will  finally  work  out — a  problem  which, 
alarming  as  already  is  the  tendency  of  the  public 
mind  to  covetousness,  is  one  of  the  most  momen 
tous  subjects  now  demanding  the  attention  of  phi 
lanthropists.  There  is  an  absorption  of  all  interests 
and  energies  in  money-getting,  such  as  was  never 
witnessed  in  the  world  before.  Under  this  stimulus 
the  country  is  filling  with  power-looms,  steam-en 
gines,  and  telegraphs,  and  energies  and  resources  are 
employed  in  the  prosecution  of  peaceful  business, 
which  wrould  once  have  been  more  than  enough  to 
build  the  pyramids  or  to  conquer  the  world.  We 
acknowledge  all  the  blessings  of  these  inventions. 
But  while  every  orator  and  every  newspaper  is 
dwelling  on  our  commerce  whitening  every  sea,  our 
enterprise  penetrating  every  country,  on  the  mir 
acle-working  of  the  iron  horse  and  the  lightning 
11 


58  SCRIPTURAL  BENEVOLENCE. 

messenger,  on  our  boundless  territory  and  exhaustless 
resources ;  and  while  a  manufacturing  city .  is  laid 
out  in  an  uninhabited  spot,  and  built  up  in  a  year  or 
two,  as  the  early  settlers  would  have  built  a  frame 
house — we  cannot  blind  ourselves  to  the  alarming 
tendency  in  the  public  minU  to  regard  these  things 
as  the  sum  total  of  all  prosperity  and  the  essentials 
of  all  blessedness  ;  nor  to  the  fact  that  the  energies 
which  are  so  effective  in  aiding  the  acquisition  of 
wealth,  are  scarcely  less  effective  in  stimulating  the 
love  of  it.  We  cannot  blind  ourselves  to  the  danger 
that  the  love  of  money  will  become  more  and  more 
the  ruling  influence,  absorbing  into  itself  even  that 
powerful  passion,  ambition  ;  swallowing  up  the  love 
of  office  in  the  love  of  the  salary  ;  overshadowing  the 
enterprises  of  religion  by  the  gigantic  and  spirit-stir 
ring  achievements  of  business  ;  drawing  the  church 
into  the  current  of  the  world,  and  making  its  mem 
bers  undistinguishable  in  their  pursuit  of  money  from 
worldlings  ;  nullifying  the  influence  of  the  means  of 
grace,  choking  the  word  and  making  it  unfruitful, 
and  finally  overwhelming  in  worldliness  the  piety  of 
the  church — the  danger  that  the  spirit  of  trade,  not 
checked  as  it  should  be,  by  a  contrary  example  from 
the  good,  will  engulf  the  nation  in  a  Dead  sea  of 
cupidity  and  luxury,  or  degenerate  into  that  merce 
nary  spirit  which,  reckless  of  honor  and  virtue,  un 
scrupulous,  untrusty,  rapacious,  despicable,  has  no 
principle  but  the  Judas  question,  "  What  will  ye  give 


ANTIDOTE  OF  COVETOUSNESS.  59 

me  ?"  no  measure  of  good  arid  evil  but  the  profit 
and  loss  of  dollars  and  cents. 

Systematic  benevolence  is  God's  appointed  safe 
guard  against  this  danger.  Practised  generally  and 
from  the  heart,  it  will  introduce  a  loftier  end  of  exist 
ence  than  the  acquisition  of  property ;  will  ennoble 
the  pursuit  of  business  by  the  spirit  of  love ;  will 
hold  up  a  spiritual  and  sublime  principle  in  antago 
nism  to  the  materializing  tendencies  of  the  spirit  of 
Uade  ;  will  make  civilization  centre  no  longer  on 
wealth,  but  on  "  charity  that  seeketh  not  her  own," 
and  thus  will  form  it  into  a  civilization  pure,  gener 
ous,  heavenly,  expressing  in  every  aspect  the  godlike 
purpose  of  doing  good ;  a  civilization  uncursed  by 
want,  ignorance,  and  crime,  unblighted  by  oppres 
sion,  unclouded  by  irreligion,  because  wherever  were 
misery  and  degradation,  millions  of  hearts  will  throb 
in  pity,  millions  of  hands  be  extended  and  purses  be 
opened  to  relieve ;  a  civilization  which  we  see  only  in. 
bright  glimpses  revealed  in  the  prophecies  of  God. 

From  all  these  views  of  the  relations  of  the  sub 
ject  to  covetousness,  it  is  plain  that,  to  the  church, 
systematic  benevolence  is  a  first  duty  of  self-preser 
vation.  She  has  no  walls  and  battlements  but  her 
own  active  benevolence,  no  army  with  banners  but 
her  sons  and  her  daughters  toiling  to  do  good.  If  the 
church  do  not  bless  the  world,  she  must  be  buried  in 
it.  If  the  piety  of  the  church,  as  it  makes  its  way 
through  this  wilderness,  do  not,  like  a  fertilizing 


60        SCRIPTURAL  BENEVOLENCE. 

stream,  make  all  its  banks  "  rejoice  and  blossom  as 
the  rose,"  it  must  be  swallowed  up  in  it  like  a  river 
lost  in  the  desert  sands  which  it  fails  to  make  fruit 
ful.  But  let  the  scriptural  law  of  charitable  appro 
priations  be  adopted,  and  thus  let  benevolence  keep 
pace  with  advancing  business,  following  it  into  every 
new  path,  and  laying  her  gentle  hand  on  all  its  mi 
folding  resources,  then  will  covetousness  wither  amid 
increasing  enterprise,  and  benevolence  will  unfold 
with  an  energy  rivalling  the  energies  of  business,  and 
making  them  her  ministers.  Then  the  enterprises  of 
religion,  no  longer  cast  into  the  shade  by  the  achieve 
ments  of  worldliness,  will  encircle  the  earth  with  a 
vastness  and  a  vigor  more  amazing  than  the  triumphs 
of  commerce  and  manufactures,  and  the  miracles  of 
modern  art. 

We  must  gratefully  notice  the  remarkable  coinci 
dence  of  God's  providence  in  calling  his  children  to 
great  enterprises,  and  in  opening  the  world  for  un 
limited  effort,  at  the  very  time  when,  from  the 
unprecedented  pressure  of  worldliness,  there  is  un 
precedented  need  of  such  counteraction  to  covetous- 
ness.  Let  Christians  understand  that  it  is  God's 
mercy  which  multiplies  the  calls  to  give,  to  save 
them  from  the  multiplied  assaults  of  covetousness. 
Let  them  know  that  they  neglect  these  calls  at 
their  peril — the  peril  of  perishing  in  covetousness, 
of  drowning  in  the  "destruction  and  perdition"  ot 
ihem  "  that  will  be  rich." 


SPIRITUAL  ATTAINMENTS.  61 


CHAPTER  VII. 

SYSTEMATIC    BENEVOLENCE    ESSENTIAL  TO 
THE   HIGHEST    SPIRITUAL  ATTAINMENTS. 

ALMS-GIVING  was  thought  so  important  in  the  an 
cient  church,  that  it  used  to  be  called  one  of  the  wings 
of  prayer ;  and  the  angel  seems  to  have  placed  them 
side  by  side  as  means  of  access  to  God's  favor,  when 
he  said  to  Cornelius,  "  Thy  prayer?,  and  thine  alms 
are  come  up  for  a  memorial  before  God."  So  Christ 
said,  "  If  ye  have  not  been  faithful  in  the  unrighteous 
mammon,  who  will  commit  to  your  trust  the  true 
riches?"  plainly  declaring  the  intimate  connection, 
now  so  little  appreciated,  between  high  spiritual  at 
tainments  and  the  right  use  of  property.  In  the 
duty  of  systematic  benevolence,  then,  may  be  found 
an  essential  requisite,  seldom  thought  of,  for  securing 
that  elevated  tone  of  piety,  the  want  of  which  is  so 
much  lamented. 

It  produces  a  more  vigorous  and  elevated  tone  of 
piety  by  giving  to  love  that  exercise  which  is  essen 
tial  to  its  health  and  growth.  Love  is  the  essence 
of  piety  ;  and  it  is  as  preposterous  to  expect  it  to 
thrive  without  the  habitual  exercise  of  beneficence, 
as  to  expect  the  body  to  be  healthy  in  perpetual  in 
action.  Piety  cannot  thrive  as  an  ineffectual  sen 
sibility,  exhausting  itself  on  its  own  emotions  in 
the  heart ;  but  from  the  spiritual  affections  of  the 


C)2  SCRIPTURAL  BENEVOLENCE. 

inmost  soul,  it  must  issue,  a  transforming  and  control 
ling  influence,  pervading  the  whole  life.  It  is  a  life- 
blood,  which  it  is  death  to  drive  back  on  the  heart ; 
which  as  the  only  condition  of  health,  must  flow 
through  the  whole  being,  and  throb  with  living 
power  in  the  remotest  and  minutest  acts.  This  con 
dition  of  spiritual  health  systematic  benevolence  is 
indispensable  to  secure  ;  and  thus  it  is  essential  to 
meet  one  of  the  greatest  wants  of  the  churches,  and 
to  remove  one  of  the  greatest,  though  not  one  of  the 
most  noticed  obstacles  to  higher  attainments  in  the 
spiritual  life. 

It  aids  growth  in  grace  by  promoting  a  constant 
intimacy  ivith  God.  It  requires  the  will  of  God  to 
be  considered  in  every  act  of  business,  and  links  every 
expenditure  with  a  regard  to  his  glory.  "The  hand 
of  God  is  recognized  in  our  worldly  affairs ;  his  pres 
ence  is  invited,  so  to  speak,  into  the  very  heart  of  our 
prosperity,  whence  the  world  is  most  anxious  to  ex 
clude  him,  invited  to  audit  the  account  of  our  gains." 
Thus  it  leads  to  "walk  with  God." 

It  awakens  a  deeper  earnestness  for  the  salvation 
of  men,  and  of  course,  a  greater  fervor  in  prayer. 
It  is  a  law  of  our  natures,  that  doing  kind  deeds  to 
others  strengthens  our  love  for  them  more  than  re 
ceiving  kind  deeds  from  them.  We  love  most  those 
for  whom  we  do  most.  Hence,  the  more  we  do  ibr 
the  welfare  of  men,  the  more  we  shall  feel  and  pray 
for  them.  Thus  systematic  charity  keeps  the  spirit 


SPIRITUAL  ATTAINMENTS.  63 

of  prayer  lively  and  the  religious  feelings  tender  and 
fresh.  He  who  practises  it  will  be  likely  to  become 
an  eminent  Christian,  entering  with  all  his  heart 
into  every  effort  to  do  good,  sympathizing  in  every 
feeling  with  the  soul  of  Christ,  and  electric  to  every 
touch  with  his  loving  and  self-sacrificing  spirit. 

It  concentrates  the  energies,  and  thus  favors  spir 
itual  growth.  It  prevents  the  division  of  purpose 
which  is  the  great  hmderance  of  success,  fills,  enlarg 
es,  and  nerves  the  soul  with  the  sublime  purpose  oi 
doing  good,  and  bending  every  power  to  that  one 
object,  enables  us  to  say  with  Paul's  earnestness, 
"  This  one  thing  we  do." 

But  its  most  important  influence  in  promoting  the 
spiritual  growth,  is  in  counteracting  tJie  deadening 
influences  of  worldly  business.  It  has  already  been 
considered  as  the  antidote  for  covetousness.  In  thus 
grappling  directly  with  this  mother  sin,  it  withers 
the  strength  of  some  of  the  most  powerful  tempta 
tions,  and  exerts  a  varied  and  extensive  influence  in 
unfolding  the  whole  Christian  character  in  its  beauty. 
It  extracts  the  poison  from  worldly  pursuits  ;  it  coun 
teracts  their  usual  perniciousness  ;  and  not  only  so, 
it  compels  them  to  become  actually  helpers  to  growth 
in  piety,  as  the  exercise  and  discipline  of  heavenly 
affection ;  so  that  Christians  may  be 

"Like  ships  in  seas,  while  in,  above  the  world," 
and  all  the  agitations  of  busy  life  be  but  the  bounding 
billows  which  bear  them  on  their  appointed  course. 


64        SCRIPTURAL  BENEVOLENCE. 

It  is  a  common  impression  that  the  highest  exer 
cise  of  religion  is  incompatible  with  the  highest  ac 
tivity  and  enterprise  in  worldly  business  ;  that  as 
business  increases,  the  activity  of  piety  must  decline ; 
and  that  revivals  are  not  to  be  looked  for  in  those 
periods  when  business  is  peculiarly  urgent.  This  im 
pression  is  wholly  unscriptural.  The  Bible  requires 
us  at  the  same  time  to  be  "  not  slothful  in  business, 
fervent  in  spirit,  serving  the  Lord" — a  requirement, 
plainly,  that  fervor  and  activity  in  God's  service  go 
hand  in  hand  with  fervor  and  activity  in  business. 
Nothing  is  plainer  than  that  the  whole  system  of  pre 
cepts,  promises,  and  warnings  in  the  Bible  is  adapted 
to  man  amid  the  annoyances,  temptations,  and  cares 
of  every-day  business.  Should  a  man  become  a  her 
mit  for  the  better  exercise  of  religion,  he  would  find 
a  large  part  of  the  Bible  with  no  applicability  to  his 
circumstances.  Besides,  such  a  withdrawal  is  im 
possible,  for  necessity  is  on  the  most  of  men  to  spend 
their  time  in  business.  God  requires  them  to  be  in 
dustrious  in  some  useful  calling.  To  suppose  God 
requires  a  piety  which  it  is  impossible  to  exercise  in 
its  higher  degrees  in  the  midst  of  that  business  which 
his  providence  makes  necessary  and  his  law  enjoins, 
is  to  charge  God  with  unreasonable  and  inconsistent 
requirements. 

But  such  an  impression  prevails.  Not  only  so,  but 
it  is  certain  that  business,  as  usually  conducted,  jus 
tifies  it ;  for  it  has  tendencies  almost  sure  to  check 


SPIRITUAL   ATTAINMENTS.  65 

the  growth  of  the  Christian,  so  that  the  good  feeling 
aroused  in  the  closet  or  on  the  Sabbath  is  benumbed 
as  by  the  shook  of  a  torpedo,  as  soon  as  he  takes  his 
worldly  affairs  in  hand ;  and  it  has  tendencies  to  pre 
vent  the  unconverted  from  attending  to  religion,  and 
to  harden  them  in  hopeless  inpenitence.  Business 
occupies  the  time  so  that  the  prayer-meeting  is  neg 
lected,  and  sometimes  the  family  altar,  the  closet, 
and  the  word  of  God  ;  so  that  the  fatigue  of  exces 
sive  toil  through  the  week  causes  slumber  in  the  sanc 
tuary,  or  is  made  an  excuse  for  absence.  Sometimes 
the  pressure  of  business,  or  the  fear  that  machinery 
will  lose  a  few  hours  in  the  week,  leads  to  flagrant, 
perhaps  habitual  profanation  of  God's  day.  Busi 
ness  occupies  the  thoughts,  so  that  all  the  week  long 
nothing  else  obtains  a  lodgment  in  the  mind,  and 
though  the  body  be  in  God's  house  on  the  Sabbath, 
the  thoughts  are  on  the  world  ;  and  thus,  like  one 
perishing  in  the  water,  the  man  of  business  scarcely 
gets  his  head  above  the  worldliness  which  ingulfs 
him,  to  catch  a  breath  of  the  pure  air  of  heavenly 
life.  And  worse  than  all,  his  business  seizes'  his 
heart ;  there  is  a  fascination  about  it  which  draws  .to 
itself  all  his  affections  and  energies.  "  He  makes 
gold  his  hope,  and  says  to  the  most  fine  gold,  '  Thou 
3irt  my  confidence.'  "  In  short,  it  is  tending  perpet 
ually  to  make  him  at  last  a  worldling,  for  whom  the 
claims  of  benevolence  arid  the  schemes  of  philan 
thropy  have  lost  their  charm,  who  has  no  eye  for  the 

Zacheus. 


G6  SCRIPTURAL  BENEVOLENCE. 

glories  of  heaven,  no  ear  for  the  terrors  of  hell ; 
who  heeds  his  "piece  of  land,"  his  "merchandise," 
his  "five  yoke  of  oxen,"  more  than  the  invitations 
of  mercy  and  the  attractions  of  the  cross  ;  whose 
heart  is  in  his  purse,  and  his  life  circumscribed  to  his 
farm,  his  counting-room,  or  his  shop  ;  who  as  to  spir 
itual  life  is  dead  and  buried  in  worldliness,  and  his 
prosperity  is  but  the  magnificent  monument  of  his 
soul's  burial-place,  on  which  all  who  weep  his  un 
timely  ruin,  may  read  with  shuddering  the  inscrip 
tion  which  God's  finger  has  engraved  :  "  Lo,  this  is 
the  man  that  made  not  God  his  strength,  but  trusted 
in  the  abundance  of  his  riches."  "  So  is  he  that  lay- 
eth  up  treasure  for  himself,  and  is  not  rich  toivard 
God." 

Systematic  benevolence  restrains  this  pernicious 
influence  of  business.  But  mere  restraint  is  not  all. 
It  is  not  enough  to  ask  how  business  is  to  be  kept  from 
injuring  the  church.  Doing  business  is  not  necessa 
rily  serving  mammon,  therefore  not  necessarily  the 
antagonist  of  serving  God.  It  is  dangerous  for  Chris 
tians  to  stand  merely  on  the  defensive  here,  and 
think  merely  to  shield  religion  from  the  onslaught  of 
worldliness.  We  must  go  further.  The  question 
must  be,  "How  shall  we  bring  business  within  the 
pale  of  religion,  make  it  a  part  of  religion,  and  an 
aid  to  its  growth  ?  How  make  it  help  in  exercising 
and  strengthening  piety,  as  really  as  docs  prayer?" 
The  Bible  requires  business  to  be  thus  identified  with 


SPIRITUAL  ATTAINMENTS.  67 

God's  service,  and  never  will  the  church  be  saved 
from  wasting  woiidliness  and  grow  to  her  full  stature 
in  piety,  till  she  carries  the  war  into  the  enemy's  ter 
ritory,  "  overcomes  the  world,"  and  makes  it  tribu 
tary  to  herself;  and  that,  not  merely  by  securing  the 
silver  and  gold  for  her  enterprises,  but  by  securing 
in  the  very  acts  of  worldly  business  a  discipline  of 
piety  and  an  exercising  and  strengthening  of  grace. 
Business  must  occupy  almost  all  the  time  of  the 
most  of  God's  children  :  how  preposterous  to  expect 
them  to  make  great  attainments  in  piety  if  this  busi 
ness,  like  a  poisoned  atmosphere,  is  perpetually  en 
feebling  their  strength  ;  if  their  religion  is  confined 
for  its  sources  of  nourishment  to  the  Sabbath  and  the 
closet,  and  during  almost  their  entire  waking  exist 
ence,  is  helplessly  exposed  to  an  ever-blighting  agency 
from  their  own  pursuits.  They  must  bind  their 
business  on  God's  altar,  or  it  will  bind  them  on  the 
altar  of  mammon. 

The  practical  separation  of  business  from  religion, 
the  belief  that  the  former  is  necessarily  antagonisti- 
cal  to  the  latter,  and  conducting  it  so  as  to  make  it 
so,  are  among  the  principal  causes  why  the  tone  of 
piety  is  so  low,  and  the  mass  of  the  church  are  but 
babes  in  Christ.  Nor  till  this  difficulty  is  removed 
have  we  a  right  to  expect  the  church  to  "  look  forth 
as  the  morning,  fair  as  the  moon,  clear  as  the  sun, 
and  terrible  as  an  army  with  banners." 

Systematic  benevolence  is  a  most  important  and 


68  SCRIPTURAL  BENEVOLENCE. 

an  indispensable  agency  in  making  business  a  helper 
and  not  a  foe  to  the  religious  growth.  When  a  man 
acts  on  this  principle,  his  place  of  business  becomes 
a  Bethel ;  every  transaction  becomes  like  a  renewal ' 
of  his  consecration  to  God ;  money  and  bills  and  la 
bor  are  associated  with  his  obligations  to  his  Master, 
and  fragrant  with  the  memory  of  the  cross  ;  and  like 
the  attraction  drawing  every  part  of  the  earth  and 
binding  it  to  the  sun,  divine  love  fastens  its  attrac 
tion  on  every  possession,  on  every  toil,  and  every 
gain,  and  binds  him  with  all  that  he  has  to  God 
the  centre  of  his  whole  life's  orbit.  Then  he  is 
intimate  with  God  not  less  on  the  exchange  or  the 
farm,  than  in  the  closet.  Then  his  whole  course  of 
life  becomes  a  help  and  not  a  hinderance  to  his  spirit 
ual  progress;  and  like  a  healthy  child,  he  grows 
steadily  and  unconsciously  amid  the  ceaseless  activ 
ity  of  life. 

Noimand  Smith,  when  roused  to  a  more  entire  con 
secration  to  God,  falling  in  with  the  common  notion 
that  a  life  of  secular  business  is  incompatible  with  a 
life  of  eminent  usefulness  and  piety,  seriously  pur 
posed  to  abandon  it.  But  more  scriptural  views  led 
him  to  continue  in  business,  consecrating  it  to  God. 
He  put  on  record  the  "  purpose  to  engage  in  my  busi 
ness,  that  I  may  serve  God  in  it,  and  with  the  expec 
tation  of  getting  to  give."  His  biographer  says, 
"From  that  time  it  was  observable  by  all  who  knew 
him,  that  he  made  rapid  progress  in  religion.  There 


SPIRITUAL  ATTAINMENTS.  69 

was  a  fervor  and  engagedness  of  spirit,  a  purity  and 
elevation  of  aim,  that  could  not  be  misunderstood  or 
concealed.  He  rose  towards  heaven  like  the  lark  of 
the  morning."  From  that  time  "he  found  no  ten 
dency  in  his  worldly  engagements  to  chill  his  piety, 
or  to  enchain  his  affections  to  the  earth.  His  busi 
ness  became  to  him  a  means  of  grace,  and  helped 
him  forward  in  the  divine  life,  just  as  truly  as  read 
ing  the  Scriptures  arid  prayer." 

When  a  similar  habit  shall  become  general  in  the 
church,  one  of  the  most  important  steps  will  have 
been  taken  to  secure  that  elevation  of  piety  for 
which  as  yet  we  sigh  in  vain  ;  and  the  law  of  love, 
now  written  in  Christ's  word,  will  be  written  on  the 
hearts  of  his  disciples  and  read  by  all  the  world  in 
their  lives. 

Says  President  Edwards  of  alms-giving,  "  There  is 
no  external  duty,  by  which  persons  will  be  so  much 
in  the  way,  not  only  of  receiving  temporal  benefits, 
but  also  spiritual  blessings,  the  influences  of  God's 
Spirit  in  the  heart  in  divine  discoveries  and  spiritual 
consolations."  "  That  this  is  one  likely  means  to 
obtain  assurance,  is  evident  from  1  John,  3  :  18,  19, 
'  My  little  children,  let  us  not  love  in  word,  neither 
in  tongue,  but  in  deed  and  in  truth.  And  hereby 
we  know  that  we  are  of  the  truth,  and  shall  assure 
our  hearts  before  him.'  "  "If  God's  people  in  this 
land  were  once  brought  to  abound  in  such  deeds  of 
love,  nothing  would  have  a  greater  tendency  to  bring 


70        SCRIPTURAL  BENEVOLENCE. 

the  God  of  love  down  from  heaven  to  earth ;  so  ami 
able  would  be  the  sight  in  the  eyes  of  our  loving  and 
exalted  Redeemer,  that  it  would  soon  as  it  were  fetch 
him  down  from  his  throne  in  heaven,  to  set  up  his  tab 
ernacle  with  men  on  the  earth  and  dwell  with  them." 
"  The  late  remarkable  revival  of  religion  in  Saxony, 
which  began  by  the  labors  of  the  famous  professor 
Franke,  arid  has  now  been  carried  on  for  above  thirty 
years,  and  has  spread  its  happy  influences  into  many 
parts  of  the  world,  was  begun  and  has  been  carried 
on  by  a  wonderful  practice  in  this  duty."  Thoughts 
on  the  Revival,  part  5,  sect  3. 


BLESSING   THE    CHURCH.  71 


CHAPTER  VIII. 

SYSTEMATIC  BENEVOLENCE  INCREASES  THE 
SPIRITUAL  POWER  OF  THE  CHURCH. 

THE  increase  of  spiritual  power  will  be  the  neces 
sary  consequence  of  the  increase  of  piety.  And  by 
promoting  an  increase  of  piety,  systematic  benevo 
lence  imparts  an  efficacy  to  the  prayers  and  teach 
ings  of  the  church,  an  influence  to  her  character,  a 
success  to  her  enterprises,  a  mightiness  through  God 
to  the  pulling  down  of  strong  holds,  such  as  money 
cannot  bestow. 

Here,  also,  we  may  consider  principally  its  influ 
ence  in  counteracting  worldliness.  No  argument  is 
oftener  urged  against  religion  than  that  founded  on 
the  alleged  inconsistencies  of  its  professors.  The 
chief  foundation  for  this  plea,  so  far  as  it  has  any,  is 
the  conformity  of  Christians  to  the  world  in  all  the 
aims,  the  maxims,  and  the  manner  of  getting  and 
spending  money,  so  that  too  commonly,  Christians, 
away  from  their  devotions,  can  scarcely  be  distin 
guished  from  the  better  sort  of  worldlings.  Let  the 
scriptural  law  of  benevolence  be  usually  obeyed ;  let 
the  world  behold  Christians  actuated  by  the  sublime 
desire  to  do  good  in  all  their  gettings  and  their  expen 
ditures,  and  consecrating  spontaneously  to  the  Lord 
as  he  hath  prospered  them ;  let  it  be  seen,  when  men 
become  Christians,  by  the  change  in  their  pursuit  of 


72  SCRIPTURAL  BENEVOLENCE. 

earthly  treasure,  that  they  have  found  a  better  por 
tion,  and  now  have  their  hearts  a^iid  their  treasure  in 
heaven  ;  and  the  church  will  stand  up  before  the 
world  with  a  consistency  and  elevation  of  piety  which 
will  prove  that  gainsaying  springs  only  from  opposi 
tion  to  goodness — with  a  triumphant  power  which 
will  compel  the  exclamation,  "  God  is  in  the  midst 
of  her;  she  shall  not  be  moved" — with  a  manifest 
and  practical  renunciation  of  the  world,  like  that 
which  in  the  apostles'  days  compelled  both  Jews  and 
Gentiles  to  confess  the  reality  and  feel  the  power  of 
religion,  and  which,  reappearing  in  the  church,  will 
go  far  towards  restoring  the  like  rapidity  and  glory 
to  her  conquests. 

It  would  be  ungrateful,  indeed,  riot  to  acknow 
ledge,  among  the  striking  characteristics  of  this  age, 
the  revival,  in  a  degree,  of  the  benevolent  and  mis 
sionary  spirit  of  apostolic  times.  We  hail  it  as  an 
omen  of  good  ;  we  have  marked  already  its  happy 
results  ;  we  wait  as  "  they  that  watch  for  the  morn 
ing'"  for  "the  glory  that  should  follow."  But  alas, 
how  much  in  vain  !  For  the  icebergs  -and  snow- 
fields  of  the  long  winter  still  linger,  and  the  piercing 
winds  from  them  wither  the  plants  of  righteousness 
and  keep  back  the  buds  of  promise,  and  when  we 
might  be  looking  for  the  luxuriance  of  summer,  be 
hold  the  lingering,  frost-bitten  growth  of  a  backward 
and  chilling  spring. 

"Bring  ye  all  the  tithes  into  the  storehouse,  and 


BLESSING  THE   CHURCH  73 

prove  me  now  herewith,  saith  the  Lord  of  hosts,  if  I 
will  not  open  you  the  windows  of  heaven,  and  pour 
you  out  a  blessing,  that  there  shall  not  be  room 
enough  to  receive  it."  We  so  constantly  spiritual' 
ize  this  text,  as  to  forget  that  its  literal  and  proper 
application  is  to  contributions  to  the  Lord's  treas 
ury.  Paying  these  fully  is  declared  here  to  be  the 
condition  of  God's  great  blessing.  Let  this  chal 
lenge  of  the  Most  High  be  accepted.  Let  his  sin 
cerity  in  it  be — as  for  generations  past,  by  the  church 
generally,  it  has  not  been — put  to  the  test.  Let  his 
disciples  "prove"  him,  by  giving  all  that  he  requires, 
and  see  if,  through  its  direct  and  indirect  influence, 
it  will  not  elevate  the  piety  and  enlarge  the  power 
and  successes  of  the  church — if  spiritual  stupidity 
will  continue  to  be,  for  the  larger  portion  of  the  time, 
the  lamentation  of  the  churches  at  home,  and  slow 
and  limited  success  the  history  of  benevolent  opera 
tions  abroad. 


12 


74        SCRIPTURAL  BENEVOLENCE. 


CHAPTER  IX. 

SYSTEMATIC    BENEVOLENCE    PROMOTES 
HAPPINESS. 

IT  is  a  privilege  to  give,  and  a  reason  for  thankful 
ness  to  have  the  opportunity  and  the  means.  Money 
given  to  the  Lord  leaves  a  sweetness  like  the  per 
fume  of  the  alabaster-box  of  precious  ointment,  fill 
ing  the  soul  long  after  the  offering  has  been  poured 
out.  Those  who  have  given  most  regularly  and  in 
the  largest  proportion,  remember  with  the  most  joy 
ous  gratitude  what  God  has  enabled  them  to  do. 
When  David  and  his  people  had  contributed  im 
mense  treasures  "willingly"  to  build  the  temple,  we 
read  that  "  the  people  rejoiced,  and  David  the  king 
also  rejoiced  with  great  joy.  And  David  said,  Our 
God,  we  thank  thee,  and  praise  thy  glorious  name. 
But  what  am  I,  and  what  is  my  people,  that  we 
should  be  able  to  offer  so  willingly  after  this  scrt  ? 
for  all  things  come  of  thee,  and  of  thine  own  have 
we  given  thee."  The  first  Christian  converts,  after 
"parting  their  goods  to  all  men,"  "did  eat  their  meat 
with  gladness."  Mr.  Cobb  said,  "  By  the  grace  ot 
God — nothing  else — by  the  grace  of  God,  I  have  been 
enabled  to  give  more  than  $40,000.  How  good  the 
Lord  has  been  to  me!"  Said  a  man  in  moderate 
circumstances,  who  was  giving  his  whole  net  income, 
"  I  could  not  feel  happy  to  spend  the  money  on  my- 


PROMOTES   HAPPINESS.  75 

self,  while  so  much  is  to  be  done  for  the  needy  and  the 
perishing.  I  coald  not  enjoy  myself  if  I  should  do 
it."  At  another  time,  when  necessary  extra  expen 
ses  greatly  diminished  his  charities  for  a  time,  he 
said,  "  I  find  it  one  of  my  greatest  trials,  that  I  can 
not  do  more  for  the  heathen." 

Systematic  benevolence  promotes  happiness  by  its 
influence  in  subduing  covetousness  and  strengthen 
ing  benevolence. 

As  we  have  already  seen  covetousness  to  be  a 
principal  hinderance  to  the  spiritual  groivth  and  the 
spiritual  power  of  the  church,  so  now  we  find  it  a 
hinderance  to  spiritual  enjoyment — nay,  to  human 
happiness  in  the  broadest  sense.  And  that  same 
divine  scheme  which  we  have  already  seen  to  be 
essential,  chiefly  by  its  influence  in  subduing  covet 
ousness,  to  the  growth  of  the  church's  piety  and  the 
advancement  of  its  triumphs,  we  now  see  to  be  es 
sential,  in  the  same  way,  to  happiness.  This  com 
bined  view  of  these  arguments  may  show  us  at  once 
the  far-reaching  and  appalling  dangers  of  covetous- 
ness,  and  the  simplicity,  efficacy,  and  unfailing  adapt- 
edness  of  God's  scheme  of  prevention. 

The  covetous  or  selfish  scheme  of  doing  business 
is  always  tormenting.  It  is  accompanied  by  great 
anxiety.  He  who  does  business  on  this  system  is 
perpetually  anxious  and  chafed,  feverish  with  an  ex 
citement  and  perturbation,  which  are  avoided  by  him 
who  calmly  does  business  for  the  Lord,  and  asks  only 


76  SCRIPTURAL   BENEVOLENCE. 

what  the  Lord  would  have  him  do.  "What  shall  I 
do  for  the  hundred  talents  which  I  have  given  to 
the  king  of  Israel  ?"  is  like  the  feverish  questioning  of 
the  former.  "The  Lord  is  able  to  give  thee  much 
more  than  this,"  is  like  the  trustful  reply  of  the  latter. 
Normand  Smith  incidentally  shows  what  a  preser 
vative  he  had  found  for  unruffled  calmness  amid  the 
annoyances  of  business,  by  the  following  entry  in  his 
diary :  "  I  have  forgotten  and  broken  my  resolutions 
to  conduct  all  to  the  glory  of  God.  This  has  been 
manifested  in  my  being  fretted  at  what  I  deemed 
untimely  calls  for  settlement  and  for  debts."  He 
seems  to  imply  that  so  long  as  he  adhered  to  his 
"resolutions,"  fretting  at  the  annoyances  of  business 
wras  not  a  thing  to  be  expected.  A  man  who  for 
years  has  been  doing  business  in  one  of  our  cities  on 
the  scriptural  plan  of  benevolence,  but  who  had  pre 
viously  done  business  otherwise,  says  of  himself,  that 
"  the  anxiety,  the  feverish  excitement,  and  the  im 
patience  to  get  the  news  and  the  results  of  sales,  or 
the  results  of  their  own  business  operations,  which 
merchants,  speculators,  and  others  are  continually 
burdened  with,  and  at  times  almost  to  distraction, 
and  from  which  there  seems  to  be  little  or  no  pros 
pect  of  relief,  all  such  perturbations  of  mind,  com 
mon  to  others,  were  once  common  to  his  experience ; 
but  he  now  seldom  feels  any  thing  of  the  kind ;  for 
he  has  learned  in  his  Bible  to  '  cast  his  burden  on 
the  Lord.' " 


PROMOTES  HAPPINESS.  77 

Besides,  upon  the  covetous  or  selfish  scheme  of 
business,  a  man  can  never  be  satisfied.  "  He  that 
loveth  silver  shall  not  be  satisfied  with  silver,  nor  he 
that  loveth  abundance  with  increase."  This  senti 
ment  has  been  in  the  mouths  of  the  wise  from  Solo 
mon's  day  till  now.  Its  truth  must  for  ever  cut  off 
the  covetous  man  from  solid  contentment.  The 
more  he  acquires,  the  more  he  wants  ;  and  in  the 
midst  of  the  greatest  acquisitions,  he  remains  the 
very  realization  of  those  lean  and  ill-favored  kine 
which  devoured  all  that  was  fair  and  thriving  before 
them,  only  to  remain  as  lean,  as  ill-favored,  and  as 
voracious  as  ever.  There  has  appeared  in  the  news 
papers  a  horrible  story  about  a  man  who  had  an 
enormous  tape-worm  in  his  stomach  :  however  much 
the  man  ate,  it  was  devoured  by  the  ugly  reptile 
within,  nourishing  itself  to  greater  bulk  and  voracity 
thereby,  while  the  wretched  man  was  wasting  in  the 
torment  of  perpetual  starvation.  "Whether  the  story 
be  true  or  false,  it  is  a  lively  picture  of  covetousness. 
That  is  a  worm  in  the  soul,  nourishing  itself  to 
greater  strength  and  voracity  by  every  acquisition, 
and  wasting  the  soul  in  the  agony  of  perpetual  want. 
Relief,  sought  in  vain  by  trying  to  satisfy,  can  come 
only  by  killing  the  devouring  desire — by  killing  it 
speedily,  before  it  proves  itself  "the  worm  that  never 
dies." 

It  is  related  in  the  history  of  ancient  Rome,  that 
an  immense  chasm  once  opened  in  the  midst  of  the 


78        SCRIPTURAL  BENEVOLENCE. 

city.  The  superstitious  Romans,  to  appease  the  god 
whose  anger,  they  supposed,  had  opened  the  abyss, 
threw  in  the  costliest  garments  and  the  richest  treas 
ures  ;  but  in  vain.  At  last  one  of  the  most  distin 
guished  nobles  put  on  his  richest  armor,  and  mounting 
his  steed  leaped  into  the  abyss,  and  it  closed.  Covet- 
ousness,  in  its  insatiability,  realizes  this  fable.  It  is 
an  abyss  yawning  in  the  covetous  man's  path.  He 
gathers  treasures  and  casts  into  it,  but  it  closes  not 
He  toils  harder,  he  gathers  more  and  richer  treasures 
and  casts  into  it,  but  it  closes  not — it  closes  not,  till 
the  wretched  man  himself  sinks  into  the  widening 
chasm,  and  it  shuts  on  him  in  the  gulf  of  perdition 
for  ever. 

The  very  opposite  is  the  result  of  love,  which  the 
adoption  of  God's  scheme  of  charity  cherishes.  There 
is  "  comfort  in  love."  In  every  act  of  relieving  the 
wretched  which  it  requires,  is  a  present  bliss,  which 
partakes  more  of  heavenly  than  of  earthly  joy.  It 
produces  trustful  peace  amid  annoyances,  perplexi 
ties,  and  calamities.  It  leads  to  satisfaction,  even 
with  little.  In  peace  of  conscience,  the  conscious 
ness  of  doing  good  and  of  receiving  God's  smile,  it 
imparts  blessedness  which  gold  selfishly  used  can 
never  buy.  It  gives  a  lasting  joy.  Spend  money  on 
self,  and  how  quick  the  gratification  is  gone.  But 
the  joy  of  beneficence  grows  and  brightens  in  the 
remembrance.  To  know  that  by  foregoing  a  selfish 
gratification  I  have  relieved  the  misery  of  a  fellow- 


PROMOTES   HAPPINESS.  79 

n — that  for  my  gifts  arid  self-denial  there  is  less 
ignorance,  less  vice,  less  wretchedness  in  the  world  ; 
to  know  that  I  have  helped  to  vindicate  truth  and 
right,  and  to  establish  the  blessed  reign  of  Jesus  ;  to 
hope  that,  by  God's  blessing  on  my  charities,  even 
cue  dark  soul  has  been  made  acquainted  with  the 
Saviour  and  led  to  everlasting  bliss  ;  what  can  thrill 
the  soul  with  a  richer,  and  more  lasting  joy  ?  And 
at  the  bed  of  death,  when  all  earthly  treasures  are 
slipping  from  the  grasp,  and  the  memory  of  selfish 
gratifications,  now  past  for  ever,  but  imbitters  the 
spirit,  these  memories  of  charities  and  sacrifices, 
offered  for  Christ's  sake  and  by  his  grace,  will  stand 
like  angels  of  mercy,  fanning  the  soul  with  airs  of 
heaven,  and  cheering  it  with  an  undying  joy  in  the 
agonies  of  dissolution. 

No  language  oftener  meets  a  pastor's  ear,  than  the 
complaint,  "  I  do  not  enjoy  religion."  The  churches 
present  a  painful  contrast  with  the  habitual  happi 
ness  of  the  apostles,  whose  writings,  though  written 
usually  in  the  depths  of  distresses,  more  than  any 
human  compositions  overflow  with  a  deep  and  exult 
ant  joy.  But  there  is  little  apprehension  of  what 
is  a  prevalent  cause  of  this  lack  of  spiritual  joy — the 
withholding  of  charity,  and  the  consequent  increase 
jf  worldliness  and  the  stagnation  of  holy  love.  Hap 
piness  cannot  be  poured  into  the  soul  from  without, 
like  Abater  int0  a  cistern ;  the  water  of  life  is  not  said 
to  flow  into  a  man,  but  to  flow  "  out  of  him."  To 


30  SCRIPTURAL  BENEVOLENCE. 

regain  lost  enjoyment,  the  Christian  must  increase 
the  exertions  and  self-denial  of  love.  Let  him  fill  life 
full  of  efforts  and  sacrifices  to  do  good,  and  he  will 
fill  it  full  of  bliss.  He  can  be  blessed  only  in  ac 
cordance  with  that  law  of  the  entire  moral  universe 
expressed  in  the  comprehensive  words  of  Christ,  "I 
is  more  blessed  to  give  than  to  receive." 

Consider,  now,  the  universality  of  this  law.  God 
is  love.  So  far  as  any  addition  to  his  blessedness  is 
concerned,  God  never  received  any  thing.  If,  as  many 
imagine,  every  thing  given  is  just  so  much  taken  from 
the  comfort  of  the  giver,  God  would  have  lost  more 
happiness  than  all  his  creatures,  for  he  is  always  giv 
ing.  But  he  is  the  most  blessed  of  beings  ;  and  he 
is  so,  not  so  much  in  spite  of  his  ceaseless  beneficence, 
as  by  means  of  it.  His  infinitude  of  bliss  is  an  eter 
nal  expression  of  the  law,  "It  is  more  blessed  to  give 
than  to  receive." 

Angels  toil  for  others,  happy  in  what  to  selfish 
hearts  would  be  the  humiliating  and  self-denying  ser 
vice  of  ministering  to  those  immeasurably  their  infe 
riors  in  character  and  rank  ;  waiting  upon  the  very 
"  babes  in  Christ "  in  this  nursery  for  heaven. 

In  hell  is  neither  giving,  nor  blessedness.  Selfish 
ness  reigns  alone. 

Thus  the  spirit  of  Christ's  self-sacrificing  love  is 
the  spirit  of  all  heaven,  and  the  essence  of  its  bliss. 
The  spirit  of  selfishness  is  the  spirit  of  hell,  and  the 
Bource  of  its  misery.  The  principle  of  the  cross, 


PROMOTES  HAPPINESS.  81 

"  Give,  give"  carried  out  to  all  its  results,  makes 
heaven.  The  principle  of  the  worldling's  search  for 
happiness,  "  Get,  get"  carried  out  to  all  its  results, 
makes  hell. 

The  same  law  is  discernible  even  in  the  confusion 
of  probation  on  earth.  The  purest  joy  is  found,  not 
in  halls  of  wealth,  power,  or  gayety,  nor  yet  in  cot 
tages  where  covetousness  is  always  craving ;  but, 
whether  in  palace  or  hut,  in  the  heart  most  com 
pletely  filled,  the  life  most  completely  controlled  by 
self-sacrificing  love.  Even  at  the  martyr's  stake  are 
witnessed  scenes  of  most  ecstatic  bliss,  because  there 
selfishness  is  most  effectually  crushed,  because  there 
love  enfolds  the  martyr's  soul  brighter  and  purer 
than  the  flames  which  enfold  his  body,  and  is  the 
chariot  of  fire  and  horses  of  fire  which  bear  him  up 
to  heaven. 

Imagine  a  young  lady  surrounded  with  wealth  and 
luxury,  who,  instead  of  living  to  strew  around  her 
blessings,  is  the  spoiled  child  of  indulgence,  the  vic 
tim  of  a  selfishness  that  has  always  reigned  un 
checked.  She  passes  her  existence,  full  of  fretful- 
ness  and  discontent,  in  the  vain  attempt  to  satisfy 
desires  which  indulgence  has  made  numerous  and 
insatiable  as  an  army  of  locusts,  and  which,  in  their 
devouring  march  through  life,  turn  all  the  anticipa 
tions  and  opportunities  of  enjoyment  opening  invit 
ingly  before  her,  into  unhappiness,  arid  make  the  life 
of  their  victim  to  be  alwavs  "like  the  garden  of 

Zaoheui. 


82  SCRIPTURAL  BENEVOLENCE. 

Eden  before  them,  and  behind  them  a  desolate  wil 
derness." 

Contrast  with  this  imaginary  case  an  historical 
personage.  She  was  one  of  the  first  missionary 
band  that  left  our  shores,  when  every  step  was  un 
certain  and  hazardous,  and  war  redoubled  the  dan 
gers  of  the  untried  undertaking.  Arrived  in  Asia. 
she  is  driven  from  the  country,  tossed  again  upon  the 
ocean,  and  buffeted  with  discomfort,  sickness,  and 
difficulty,  till  she  dies.  But  her  life  was  blessedness, 
and  her  death  was  peace.  For  the  former,  all  out 
ward  circumstances  combine  to  produce  happiness  ; 
but  selfishness  makes  her  miserable.  For  the  latter, 
all  outward  circumstances  combined  to  bring  discom 
fort  ;  by  her  own  self-consecrating  act  she  had  rushed 
into  the  midst  of  trials  ;  but  all  the  floods  of  afflic 
tion  could  not  quench  the  fire  of  her  love,  nor  drown 
the  flame  of  joy  which  ever  mo-unted  from  the  altar 
of  heir  consecrated  heart.  The  former  will  vapor 
life  away  and  die,  and  she  and  the  silks  that  clothed 
her  will  decay  and  be  forgotten  together ;  but  the 
memory  of  HARRIET  NEWELL  will  always  refresh 
the  earth,  and  hope,  and  love,  and  self-denial  will 
spring  ever  with  new  freshness  from  her  sea-girt 
grave.  Yes  ;  better  is  it,  greater  is  it,  that,  in  doing 
good,  we  be  like  the  sweet  incense  burned  before  the 
Lord,  consumed  ourselves  while  spreading  a  sweet 
savor  of  beneficence  about  us — better  that  we  be  like 
the  sacred  oil  of  the  seven-branched  candlestick,  con- 


PROMOTES   HAPPINESS.  S3 

sumed  ourselves,  while  giving  a  holy  light  to  others, 
than  to  gain  for  our  own  enjoyment  all  that  selfish 
ness  ever  won. 

Paul  and  Silas,  having  "  suffered  the  loss  of  ail 
things,"  bloody  with  scourging,  fastened  painfully  in 
the  stocks  in  the  inner  prison,  broke  the  silence  of 
midnight  with  songs  of  joy.  And  love  always  sings  : 
toiling,  sacrificing,  suffering,  yet  it  sings.  And  in 
proportion  as  that  love  fills  our  hearts,  controls  our 
lives,  subdues  the  tormenting  covetings  of  selfish 
ness,  and  makes  it  our  "  meat  to  do  the  will  of  Him 
that  sent  us,"  in  that  proportion  will  be  the  fumes? 
and  the  continuity  with  which  we  shall  join  the 
song  of  love — that  song  which  no  prison  walls  nor 
stake  of  martyrdom  can  silence  ;  which,  ceaseless  as 
the  exhalations  from  the  bosom  of  the  earth,  is  going 
up  everywhere  from  humble  hearts  toiling  and  suf 
fering  to  do  God's  will — that  irrepressible  song, 
which,  when  death  shall  have  broken  down  the  bars 
of  this  mortality,  shall  burst  into  the  shout  of  eter 
nal  and  heavenly  praise. 

Thus  has  God  made  the  universe  according  to  that 
law,  "It  is  more  blessed  to  give  than  to  receive." 
Let  any  intelligent  being  cease  to  seek  the  good  of 
others,  arid  he  ceases  to  be  blessed  himself.  Let  the 
sun  cease  to  pour  his  beams  abroad,  let  him  gather 
his  rays  only  into  his  own  bosom,  and  he  will  not 
only  cease  to  shine  on  others,  but  will  become  black 
and  unseen  himself  in  the  universal  night.  So,  while 


84  SCRIPTURAL  BErsEVOLENCE. 

any  spirit  that  God  has  made  lives  not  for  itself,  but 
for  its  Maker  and  its  Maker's  works,  it  shines  above 
the  brightness  of  the  sun  in  glory.  But  when  it  be 
gins  to  gather  its  efforts  into  itself  and  to  pour  its 
blessings  only  into  its  own  bosom,  that  moment  its 
glory  goes  out  in  night,  and  it  becomes  a  part  of  "  the 
blackness  of  darkness  for  ever." 

In  vain,  then,  do  you  look  for  happiness,  while  the 
business  of  life  is  not  penetrated  and  controlled  by 
benevolence.  It  were  a  contradiction  and  disorder 
ing  of  God's  whole  scheme  of  providence  to  permit 
it.  And  it  were  equally  a  contradiction  of  God's 
word ;  for  as  the  wrord  of  God  is  true,  they  who 
"  will  be  rich,"  and  therefore  neglect  in  their  business 
the  beneficence  which  God  requires,  must  "  pierce 
themselves  through  with  many  sorrows." 

Hasten,  then,  thankfully  to  adopt  God's  plan  for 
saving  you  from  these  many  sorrows,  and  learn  by 
your  own  experience  that  "it  is  more  blessed  to  give 
than  to  receive." 

Nor  think  that  these  sorrows  are  for  this  life  only. 
&od  has  lifted  the  veil  from  the  awful  future,  and 
recorded  the  decision,  "  No  covetous  man  hath  any 
inheritance  in  the  kingdom  of  Christ."  "  Be  not  de 
ceived  ;  neither  thieves,  nor  covetous,  nor  drunkards 
shall  inherit  the  kingdom  of  God."  If  there  be  one 
cause  more  effectual  than  any  other  in  satisfying  men 
with  false  hopes,  or  in  turning  the  attention  quite 
away  from  religion,  hardening  the  heart  in  impeni- 


CONCLUSION  85 

tence,  and  peopling  the  realms  of  woe,  that  cause  is 
worldliness.  If  you  value  your  immortal  interests, 
if  you  have  any  just  apprehension  how  many  and 
powerful  are  the  obstacles  to  your  salvation,  and 
how  imminent  your  danger  of  being  snared  into  a« 
fatal  negligence  of  your  soul,  it  will  be  presumptuous 
trifling  with  your  eternal  welfare,  if  you  adopt  not 
the  scriptural  plan  of  subduing,  by  God's  blessing, 
that  worldliness  which  is  the  deadliest  of  all  these 
opposing  influences,  and  which  the  apostle  so  solemn 
ly  warns  you  is  sure,  if  not  subdued,  to  plunge  you 
"  into  temptation  and  a  snare,  and  into  many  foolish 
and  hurtful  lusts,  which  drown  men  in  destruction 
and  perdition." 

Such  are  the  motives  to  systematic  benevolence  ; 
and  such  its  vital  and  extensive  connections  with  the 
Christian  life  and  the  prosperity  of  Christ's  kingdom. 
And  the  force  of  these  motives  is  enhanced  by  God's 
own  revealed  estimate  of  the  importance  of  the  duty 
of  giving  to  relieve  the  wretched.  There  is  some 
thing  peculiarly  interesting  in  the  language  of  Christ, 
when  guarding  his  disciples  against  selfish  motives  in 
alms-giving,  and  enjoining  the  precautions  useful  to 
secure  an  eye  single  to  the  glory  of  God.  "  Thy  Fa 
ther,  which  seeth  in  secret,  himself  shall  reward  thee 
openly."  As  if  the  Monarch  of  the  universe-  felt  a 
eculiar  pleasure  in  the  humble  disciple  whose  aim  is 
to  honor  him  by  his  secret  charities,  and  would  bring 


85  SCRIPTURAL  BENEVOLENCE 

him  before  the  assembled  universe  and  with  his  own 
royal  hand  encircle  his  brow  with  the  incorruptible 
crown.  And  verily,  one  "  Well  done,  good  and  faith 
ful  servant,"  from  the  lips  of  the  King  of  heaven, 
may  well  outweigh  all  human  applause,  all  selfish 
gains.  And  as  if  to  show  the  intensity  of  his  interest, 
and  the  particularity  with  which  he  notices  and  re 
wards  what  is  given  and  what  is  withheld,  God  has 
revealed  from  heaven  that  even  so  insignificant  a 
gift  as  "  a  cup  of  cold  water  only,"  given  with  right 
motives,  shall  not  lose  its  reward  ;  and  has  trans 
mitted  to  all  generations  the  solemn  record  of  his  ap 
probation  of  the  widow's  farthing. 

And  the  Saviour  has  invested  the  duty  with  an 
immeasurable  sacredness,  even  with  all  the  sacred- 
ness  of  love  to  him  and  regard  to  his  sufferings  ;  for 
he  declares  from  the  throne  of  judgment,  that  every 
gift,  given  with  the  pure  desire  to  aid  his  church, 
he  receives  as  given  to  aid  himself;  and  every  re 
fusal  to  give,  he  regards  as  a  refusal  to  minister  to 
his  own  wants.  He  puts  himself  in  the  place  of  his 
church  ;  he  bares  his  bosom  to  receive  every  neglect 
of  her  in  her  necessities  ;  he  opens  his  heart  to  treas 
ure  up  as  a  favor  bestowed  on  himself,  every  favor 
bestowed  on  her.  "  Inasmuch  as  ye  did  it,"  or  did 
it  riot,  "  to  one  of  the  least  of  these  my  brethren,  ye 
did  it,"  or  did  it  not,  "  to  me." 

Having  thus  invested  these  objects  of  charity  with 
the  sacredness  of  his  own  person,  and,  as  it  were, 


CONCLUSION.  87 

linked  the  performance  or  neglect  of  the  duty  with 
every  sensation  of  his  own  throbbing  heart,  he  in 
vests  it  with  a  new  solemnity,  and  reveals  in  it  a  new 
importance,  by  declaring,  that  in  the  final  judgment 
the  duty  of  charity  to  the  distressed  will  be  selected 
as  the  key  to  the  whole  life  and  the  test  of  the  whole 
character.  "  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you  from  the  foundation  of 
the  world ;  for  I  was  a  hungered,  and  ye  gave  me 
meat ;  I  was  thirsty,  and  ye  gave  me  drink  ;  I  was 
a  stranger,  and  ye  took  me  in  ;  naked,  and  ye  clothed 
me  ;  I  was  sick,  and  ye  visited  me  ;  I  was  in  prison, 
and  ye  came  unto  me."  "  Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his 
angels  ;  for  I  was  a  hungered,  and  ye  gave  me  no 
meat ;  I  was  thirsty,  and  ye  gave  me  no  drink  ;  I 
was  a  stranger,  and  ye  took  me  not  in  ;  naked,  and 
ye  clothed  me  not ;  sick,  and  in  prison,  and  ye  visited 
me  not." 

Behold,  then,  in  God's  own  estimate  of  this  duty, 
that  we  have  not  overrated  its  importance.  Behold 
your  hardihood,  if  you  leave,  unsystematized,  to  ca 
price  and  chance,  a  duty  which  is  held  so  important 
in  the  solemn  estimation  of  God,  and  is  presented  by 
the  Judge  himself,  as  the  key  and  test  of  the  char 
acter  in  the  final  decision.  Behold  with  trembling 
your  peril,  lest,  though  you  have  even  sat  at  Christ's 
table,  you  be  found  at  last  with  those  who  have  not 
ministered  to  Christ. 


THE 


MISSION  OF  THE  CHURCH ; 


OR, 


SYSTEMATIC  BENEFICENCE. 


BY  REV.  EDWARD  A.  LAWRENCE, 
t 1 

MAR.BLEHE  AD,    MASS. 


Israel  shall  blossom  and  bud,  and  fill  the  face  of  the  world  with  fruit. 
ISAIAH  27 : 6. 


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13 


CONTENTS 


CHAPTER  I. 

THE   SPIRIT  OR  ELEMENTARY  PRINCIPLES  OF 

BENEFICENCE. 
The  elements  of  Christian  beneficence  are, 

1.  An  intelligent  spirit, 7 

2.  A  diffusive  spirit,  • 10 

3.  An  equitable  spirit, 14 

4.  A  benevolent  spirit, 15 

5.  A  self-denying  spirit, 17 

6.  A  spirit  of  grateful  love, 18 

7.  A  spirit  of  prayer, 22 

CHAPTER  II. 

PROPORTION  IN  BENEFICENCE. 

First  general  proposition. — Every  man's  charitable  contributions 
should  be  proportionate  to  the  vastness  and  importance  of  the 
objects  sought  in  beneficence. 25 

A.  brief  survey  of  the  field — Statement  of  the  objects, 25 

Second  general  proposition. — Every  man's  charitable  contribu 
tions  should  be  proportionate  to  the  adequacy  of  the  instrumental 
ity  to  be  applied, 37 

The  insufficiency  of  certain  alleged  remedial  agencies — The  gospel 
the  only  adequate  instrumentality — Harmony  of  the  instrumental 
ity  with  the  objects  of  beneficence, 38 

Third  general  proposition. — Every  man's  charitable  contributions 
should  be  proportionate  to  his  pecuniary  means  and  facilities  for 
applying  the  instrumentality, 55 

1.  The  beneficence  of  the  Jewish  church, 56 

2.  The  beneficent  spirit  of  the  early  Christian  church, 63 

3.  The  scripture  declarations  concerning  property,  and  the  duty  of 
iberality,  68 

Particular  propositions. — Every  man's  beneficence  should  be  pro 
portionate, 


4  CONTENTS. 

1.  To  the  sum  total  of  his  property, 76 

2.  To  his  annual  income, 83 

3.  To  what  he  can  earn  by  industry, 90 

4.  To  what  he  can  save  by  economy, 96 

5.  To  what  he  can  spare  by  self-denial, 102 

Motives. — Beneficence  gives  to  wealth  its  greatest  value,  secures  our 

own  highest  interests,  and  promotes  the  glory  of  God, 107 

CHAPTER  III. 

SYSTEM  IN  BENEFICENCE. 
I.  Provisions  of  system. 

1.  Instruction  concerning  the  use'  of  property,  and  communicating 
information  respecting  the  condition  and  wants  of  the  world,-   116 

2.  The  appropriation  by  every  one,  at  stated  times,  of  a  due  propor 
tion  of  his  property  to  charitable  purposes :  1.  The  weekly  period. 
2.  The  monthly   period.      3.  The  annual  period.     4.  Setting 
apart  a  portion  of  each  gain  in  every  enterprise, 121 

3.  Some  plan  by  every  church  for  collecting  its  contributions,  and  for 
applying  them  to  their  objects.  130 

II.   Tendencies  and  advantages  of  system. 
1    To  diminish  the  expenditure  of  benevolent  societies. -   134 

2.  To  secure  a  larger  number  of  contributors, 135 

3.  To  secure  from  each  contributor  an  amount  more  proportionate  to 
his  ability, ;  -  •  •   136 

4.  To  give  to  charitable  contributions  the  more  scriptural  form  of 
free-will  offerings, 139 

5.  To  make  these  free-will  offerings  the  fruit  of  a  more  cheerful 
spirit, 142 

6.  To  give  consistency  and  efficiency  to  the  character  of  Christians, 
by  bringing  their  life  into  harmony  with  their  doctrines  and  profes 
sions,  1  ^ 

7.  To  raise  the  church  in  its  charitable  contributions  to  a  more  ele 
vated  Christian  devotion, 149 

8.  To  promote  union  among  Christians  of  different  denominations, 
and  thus  increase  the  power  of  the  whole  church  for  the  good  of 
the  world, 153 

CONCLUSION, 159 


THE 


MISSION  OF  THE  CHURCH 


CHAPTER   I. 

THE   SPIRIT,  OR  ELEMENTARY  PRINCIPLES 
OF  BENEFICENCE. 

THE  mind  that  was  in  Christ,  the  spirit  that 
moved  him  through  the  whole  period  of  his  earthly 
life,  was  a  deep,  ever-flowing  spirit  of  love.  It  was 
an  illimitable  and  inexhaustible  benevolence.  Every 
stage  of  his  history,  from  the  manger  to  the  cross,  is 
a  peculiar  expression  of  "  good  will  towards  men." 
By  his  life  he  became  an  example,  and  in  his  death 
he  made  atonement  for  sin  ;  thus  illustrating  the 
spirit  of  Christianity,  and  opening  a  way  whereby  it 
might  be  infused  into  the  hearts  of  his  disciples.  In 
its  impulses  and  operations,  both  in  the  Head  of  the 
church  and  in  its  members,  it  is  the  spirit  of  benefi 
cence.  To  be  Christian,  therefore,  beneficence  must 
be  prompted  by  the  Christian  spirit,  and  be  in 
harmony  with  the  great  design  of  Christ  in  his 
redeeming  work.  This  gives  it  the  fullest  scope  in 
the  objects  of  the  gospel,  and  the  highest  character 
in  the  spirit  of  the  gospel.  By  the  development  of 


6  THE   MISSION  OF   THE   CHURCH. 

this  spirit  in  the  church,  through  the  perfecting  of 
the  Christian  life  of  its  members,  it  finds  its  true 
mission  in  seeking  the  salvation  of  the  race.  It  thus 
answers  its  fittest  description — "  the  salt  of  the 
earth,"  "  the  light  of  the  icorld" 

The  spirit  of  Christian  beneficence  is  distinguished 
from  mere  human  kindness,  which  is  neither  uni 
versal  in  its  extent,  uniform  in  its  operations,  noi 
Christian  in  its  principle.  It  is  distinguished  from 
natural  pity,  in  that  this  arises  from  spontaneous 
sympathy,  and  does  not  take  into  account  the  praise 
or  blameworthiness  of  its  objects.  It  differs  from 
generosity,  which  is  not  scrupulous  to  abide  by  the 
rules  of  justice,  and  has  no  end  in  the  honor  of  God, 
or  the  highest  welfare  of  man.  It  is  unlike  that  de 
sire  of  applause,  which  in  the  spirit  of  Phariseeism 
often  prompts  to  liberal  donations,  but  only  "  to  be 
seen  of  men."  Its  bestowments  are  dissimilar  to  the 
grudging  remittances  made  to  purchase  relief  from 
the  wearying  importunity  of  persevering  applicants. 
It  is  distinguished  from  the  reluctant  yielding  of  the 
crumbs  which  fall  from  the  table  of  abundance,  in 
order  to  pacify  a  clamorous  conscience,  and  procure 
exemption  from  its  upbraidings.  It  is  the  antagonist 
of  that  alms-giving  which  is  relied  on  as  the  ground 
of  justification  before  God,  thus  making  salvation 
by  grace  superfluous  and  impossible. 

Between  all  these  and  that  beneficence  which  is 
truly  Christian,  there  is  a  wide  difference.  Chris 


SPIRIT  OF  BENEFICENCE.  7 

tian  beneficence  neither  disowns  the  constitutional 
principles  or  emotions,  nor  takes  its  character  from 
them.  Incorporating  into  itself  all  the  elements  of 
joy  and  sorrow,  pity  and  sympathy,  honor  and  gen 
erosity,  it  constitutes  a  complex  principle,  ahove  and 
beyond  any  one  or  all  of  them.  Jesus  was  kind, 
and  sympathizing,  and  compassionate,  and  generous 
But  he  was  something  more  than  these.  Purer  mo 
tives  urged  him — a  higher  impulse  moved  him — a 
nobler  spirit  inspired  him.  It  was  the  impulse  of 
love,  whose  spontaneous  outgushings  made  his  life 
an  example  of  the  most  sublime  beneficence. 

Among  the  peculiar  and  positive  elements  of  be 
neficence,  distinguishing  it  as  Christian,  is, 

1.  An  intelligent  spirit.  "Whosoever  would  dis 
charge  the  duties  of  life,  must  first  know  what  they 
are.  In  nothing  is  this  more  manifest  than  in  efforts 
to  do  good.  As  all  alms-giving  is  not  from  benevo 
lence,  so  neither  is  it  all  beneficent.  It  is  as  essen 
tial  to  the  latter,  that  it  should  be  directed  to*  a  right 
end,  as  to  the  former  that  it  should  spring  from 
a  right  principle.  Nor  does  even  a  good  motive  in 
the  donor  necessarily  secure  to  his  deed  the  character 
of  beneficence,  unless  it  is  well  directed  ;  the  ac«- 
tion  may  be  praiseworthy  in  its  purpose,  while,  from 
want  of  knowledge,  it  may  be  disastrous  in  its  effects. 
Under  the  incubus  of  ignorance,  well-meaning  men 
may  multiply  the  ills  which  they  would  remove. 
Through  unacquaintance  with  the  condition  of  those 


8  THE   MISSION  OF   THE   CHURCH. 

whom  they  wish  to  benefit,  or  through  ignorance  of 
the  proper  remedial  agencies  or  modes  of  applying 
them,  they  may  diffbse  the  hane  instead  of  the  anti 
dote,  propagate  darkness  instead  of  disseminating 
light,  and  carry  havoc  and  dismay  where  they  in 
tended  only  healing  and  consolation.  Arid  the  more 
munificent  is  such  ill-directed  charity,  the  greater  the 
waste — fhe  more  wide-spread  the  ruin. 

Christian  beneficence  walks  not  forth  blindfold 
amidst  the  world's  mendicity  and  its  mendacity, 
scattering  alike  to  both.  She  wields  not  her  full 
hands,  as  the  Cyclops  his  huge  limbs,  at  random. 
Her  zeal  is  an  enlightened  ardor,  never  roaming  in 
the  dark,  and  never  impatient  of  results  that  come 
only  through  the  gradual  operation  of  appropriate 
causes. 

In  this  age  of  busy  reform,  all  kinds  of  objects  have 
their  solicitors.  Men  who  aspire  to  philanthropy 
even,  must  discriminate  :  much  more  does  Christian 
beneficence  demand  a  wise  and  careful  circumspec 
tion.  She  wishes  to  know  what  the  work  is,  and 
where  it  is,  and  how  it  is  to  be  done.  She  sends 
out  her  pioneers  to  survey  the  ground  gjid  gauge  the 
difficulties.  She  takes  the  altitude  of  mountains  to 
be  brought  low,  and  the  depth  of  valleys  to  be  filled. 
She  examines  the  crooked  places  to  be  made  straight, 
and  the  rough  places  to  be  made  smooth,  and  trav 
erses  "  the  wilderness  and  solitary  place,"  which,  by 
her  culture,  are  to  "  bud  and  blossom  as  the  rose." 


SPIRIT  OF  BENEFICENCE  .  9 

By  this  pioneer  service,  in  which  such  men  as  How 
ard  and  Buchanan  and  Martyn  and  Marshman  have 
been  most  successful  explorers,  benevolent  men  are 
better  enabled  to  adapt  means  to  their  ends.  They 
obtain  a  quicker  discernment  of  the  various  phases  of 
wickedness  and  want,  and  of  the  avenues  of  access 
to  them.  The  delusive  fancies  of  sentimental  phi 
losophers  concerning  the  virtues  and  happiness  of 
the  savage  state,  have  been  thus  dispelled.  The 
glowing  eulogies  pronounced  upon  the  mythology  of 
modern  paganism,  have,  by  the  testimony  of  honest 
and  indefatigable  examiners,  been  thrown  into  entire 
discredit.  The  principles  of  evil,  inherent  in  fallen 
humanity,  are  found  to  hold  their  woful  empire  over 
the  comparatively  mild  inhabitants  of  Southern  Asia, 
"with  such  an  absoluteness  of  possessive  power,  and 
displaying  this  disposition  in  such  wantonly  versatile, 
extravagant,  and  monstrous  effects,  as  to  surpass  all 
our  previous  imaginations  and  measures  of  possi 
bility." 

For  those  who  desire  information  concerning  these 
things,  the  means  are  at  hand.  Let  them  study  the 
character  and  operations  and  claims  of  the  various 
humane  and  benevolent  associations,  as  exhibited  in 
their  lucid  and  condensed  reports  and  other  publica 
tions.  Let  them  study  the  providences  and  prophe 
sies  and  promises  of  God,  in  his  works  and  word. 
His  providence  is  casting  clearer  light  upon  the 
prophecies,  and  his  Spirit  is  fulfilling  the  promises, 


10  THE  MISSION  OF  THE  CHURCH. 

to  a  degree  that  illumines  the  whole  Christian  world. 
The  spirit  of  Christian  beneficence,  in  her  reforma 
tory  power,  is  entering  the  convict's  cell,  and  is 
applying  her  benign  and  recovering  agencies  to  the 
condition  of  the  poor,  the  orphan,  the  sick,  the  insane, 
the  deaf,  the  dumb,  and  the  blind.  She  is  penetrat 
ing  the  darkest  nooks  of  heathenism,  inspecting  its 
habitations  of  cruelty,  and  scattering  light  concern 
ing  the  wants  and  woes  of  the  race.  A  goodly 
cluster  of  eleemosynary  institutions — of  almshousep, 
hospitals,  and  asylums,  is  diffusing  an  ameliorating 
and  remedial  influence  throughout  Christendom.  A 
bright  constellation  of  Bible,  Missionary,  Tract,  and 
other  kindred  and  affiliated  societies,  is  pouring  a 
flood  of  light  upon  the  world,  demolishing  the  tem 
ples  of  paganism,  hastening  the  wane  of  the  crescent, 
dissipating  the  delusions  of  Judaism,  and  discovering 
the  hoary  abominations  of  the  man  of  sin.  The  Sun 
of  righteousness  begins  to  gild  the  hill-tops  of  India, 
Southern  Africa,  Syria,  Persia,  and  Turkey,  and  Las 
generated  moral  greenness  and  beauty  in  many  of 
the  islands  of  the  sea.  These  things,  all  who  wish 
to  know,  can  know,  and  all  who  can  know,  should 
know. 

2.  The  spirit  of  Christian  beneficence  is  a  diffu 
sive  spirit.  The  distinctions  of  home  and  foreign,  far 
off  and  near,  it  knows  only  as  different  spheres  for  the 
occupancy  of  the  same  general  agency,  and  for  the 
achievement  of  the  same  lofty  ends.  Remoter  guilt 


SPIRIT  OF  BENEFICENCE.  \] 

and  misery  affect  the  heart  of  the  benevolent,  if  not 
as  sensibly,  yet  with  as  really  a  moving  power,  as 
do  those  more  near.  Moral  wretchedness  makes 
its  appeal  as  urgently  from  India  as  from  Ireland, 
from  the  Celestial  empire  as  from  Wisconsin.  And 
yet,  in  his  beneficent  mission  to  the  far  distant,  the 
benevolent  man  averts  not  his  eye  from  sin  and 
suffering  at  his  own  door.  No  one  is  more  eagle- 
eyed  to  espy  the  mute  signs  of  contiguous  want,  or 
more  ready  to  respond  to  the  calls  of  charity  at  home, 
than  he  who,  overstepping  such  narrow  limits,  car 
ries  the  blessings  of  his  bounty  to  the  farthest  verge 
of  sin  and  woe. 

The  plea  of  "  charity  at  home"  has  passed  into  a 
proverb,  the  significance  of  which  seems  often  to  be, 
hoarding  all  one  gets,  and  getting  all  he  can.  It 
is  sometimes  only  the  sanctimonious  garb  of  parsi 
mony,  put  on  to  cover  the  shame  of  its  nakedness— 
the  formulary  by  which  covetousness  seeks  baptism 
at  the  hands  of  the  Christian  priesthood — a  broad 
phylactery  worn  by  one  who  "  devours  widows' 
houses."  "  Charity  begins  at  home."  True.  And 
where  else  should  she  begin  ?  She  is  born  at  home, 
and  she  begins  to  act  where  and  when  she  receives 
her  birth.  This  is  the  order  of  nature.  All  vital 
principles  work  from  the  centre  outwards.  It  is  the 
order  of  Providence  also.  But  it  is  contrary  both  to 
nature  and  to  Providence,  for  charity  to  seek  only 
•  her  own,"  and  allow  her  cultivated  and  fertile  fields 


12  THE  MISSION  OF  THE   CHURCH. 

to  do  no  more  than  "  supply  their  own  wants  and 
replenish  their  own  wastes." 

He,  therefore,  who  in  Christian  beneficence  ends 
with  the  beginning,  cannot  be  said  to  have  begun  at 
all.  And  he  who  bestows  nothing  to  relieve  the 
misery  of  which  he  only  hears  the  description,  will 
be  likely  to  turn  away  from  that  of  which  his  eye 
gives  him  the  living  picture.  Or  if  perchance,  by 
some  sudden  antagonistical  impulse,  his  iron-nerved 
grasp  be  tremulously  relaxed,  it  is  but  to  let  slip  a 
pittance  much  nearer  the  mockery  of  woe  than  its 
mitigation.  He  who  thus  contravenes  the  order  of 
nature,  of  Providence,  and  of  the  word  of  God,  gives 
no  equivocal  proof  of  being  tight  bound  in  the  chains 
of  icy  selfishness.  Covetousness  has  cast  him  into 
her  iron-cage,  and  crushing  out  of  him  all  humane 
and  generous  feelings,  has  contracted  his  aims  to  the 
narrow  circle  of  his  own  selfish  involutions.  Doing 
good  to  his  fellow-men  is  not  his  mission.  He  has 
lost  the  primal  dignity  of  man.  He  has  set  himself 
aside  from  the  human  brotherhood,  and  his  ear  is 
bored  in  servitude  to  mammon.  He  no  less  needs 
a  mission  of  mercy  from  the  abode  of  angels,  to  re 
assert  in  him  the  power  of  conscience,  and  restore 
him  to  his  lost  human  fellowship,  than  does  the  poor 
idolater  who  makes  to  himself  a  god  of  one  piece  of 
his  wood,  and  warms  himself  at  the  fire  kindled  by 
the  other.  The  one  worships  a  god  of  wood — the 
other,  a  god  of  gold. 


SPIRIT  OF  BENEFICENCE.  13 

The  spirit  of  Christian  beneficence  neither  halts 
nor  hesitates  at  geographical  boundaries.  Contiguity 
of  guilt  and  misery  has  the  advantage  only  as  afford 
ing  opportunity  for  speedier  relief.  Hence,  the  faint 
est  sigh  of  want,  and  the  softest  wail  of  sorrow,  from 
whatever  source  they  come,  touch  a  responsive  chord 
in  the  soul  of  the  benevolent  man,  and  vibrate  there 
as  the  voice  of  God. 

Thus  diffusive  is  the  spirit  of  Christian  benefi 
cence.  Her  "  field  is  the  world."  Her  own  nature 
allows  her  no  narrower  limits  as  the  sphere  of  her 
action,  and  the  circle  of  the  globe  no  wider  one. 
With,  "onward"  for  her  motto,  she  shrinks  from  no 
region  however  rigorous,  and  from  no  clime  however 
sultry  or  remote.  No  barbarism  is  too  rude,  and  no 
forms  of  error  too  venerable,  for  her  assailment.  No 
human  condition  is  so  degraded  and  no  misery  so 
woful,  no  wretchedness  is  so  appalling  and  no  terror 
so  intimidating,  as  to  check  her  flowing  sympathy  or 
daunt  her  adventurous  courage.  The  arm  of  power 
may  be  raised  to  protect  or  to  repel  her,  yet,  with 
her  eye  upturned  to  the  throne  of  the  Eternal,  and 
her  hand  fast  hold  of  the  cross,  she  goes  forth  to  her 
work.  See  the  illustration  of  her  diffusive  energy  in 
the  propagation  of  primitive  Christianity,  which,  in 
less  than  three  centuries,  she  made  the  sole  accred 
ited  religion  of  the  civilized  world.  See  her  too,  in 
this  age,  planting  her  standard  amid  the  snows  of 
Greenland,  and  on  the  burning  sands  of  India.  She 


14  THE  MISSION  OF  THE   CHURCH. 

is  unfurling  the  banner  of  the  cross  in  every  quarter 
of  the  globe.  She  is  climbing  the  snow-clad  sides  of 
the  Himmaleh  and  the  Andes,  crossing  the  Rocky 
Mountains  and  ranging  the  coasts  of  the  Pacific, 
bearing  in  one  hand  the  torch  of  truth,  and  pointing 
with  the  other  to  the  Lamb  of  God.  Nor  will  she 
rest,  till  every  son  and  daughter  of  Adam  is  blessed 
by  the  gospel,  and  the  whole  earth  smiles  with  the 
beauty  and  verdure  of  heaven. 

"Breathe  all  thy  minstrelsy,  immortal  harp, 
Breathe  numbers  warm  with  love,  while  I  rehearse 
Thy  praise,  0  Charity;  thy  labors  most 
Divine,  thy  sympathy  with  sighs,  and  tears, 
And  groans ;  thy  great,  thy  godlike  wish  to  heal 
All  misery,  all  fortune's  wounds,  and  make 
The  soul  of  every  living  thing  rejoice." 

3.  The  spirit  of  Christian  beneficence  is  an  equi 
table  spirit,  recognizing  the  principles  of  steward 
ship.  From  just  views  of  man's  relations  to  his 
Maker  arises  the  idea  of  right ;  and  from  the  idea 
of  right,  comes  the  sense  of  moral  obligation  or  duty. 
It  is  indeed  essential  to  true  beneficence,  that  it 
should  be  voluntary.  "  God  loveth  a  cheerful  giver." 
But  it  is  also  essential  that  respect  should  be  had  to 
a  higher  than  human  will,  as  the  rule  of  duty.  Thus 
then  stands  the  case.  Man  is  free  to  give,  and  free 
in  giving.  But  he  is  also  bound  to  give,  and  to  give 
equitably. 

Every  man  is  a  steward  of  God      All  that  he 


SPIRIT  OF  BENEFICENCE.  15 

possesses  is  committed  to  him  in  trust,  with  the  in 
junction,  "  Occupy  till  I  come."  At  a  future  day  it 
will  be  said,  "  Give  an  account  of  thy  stewardship." 
Of  every  one  who  hides  his  Lord's  money  by  hoard 
ing,  or  embezzles  it  by  squandering,  it  shall  be  said, 
"  Bind  the  unprofitable  servant,  and  cast  him  into 
outer  darkness."  He,  on  the  other  hand,  who  em 
ploys  it  for  the  glory  of  his  Master  and  the  good  of 
mankind,  shall  receive  the  faithful  servant's  approv 
al,  "Enter  thou  into  the  joy  of  thy  Lord." 

Give  to  this  idea  of  stewardship  a  practical  preva 
lence  in  the  church,  and  it  bars  out  covetousness,  and 
raises  multitudes  of  nominal  professors  from  guilty 
worshippers  of  mammon,  into  honored  coworkers 
with  Christ  in  the  world's  redemption. 

4.  The  spirit  of  Christian  beneficence  is  a  benevo 
lent  spirit.  "  Love  thy  neighbor  as  thyself,"  is  the 
great  philanthropic  principle  of  the  gospel.  It  anni 
hilates  selfishness,  and  brings  men  into  the  sweet 
bonds  of  one  common  brotherhood.  It  plucks  from 
the  heart  the  "root  of  all  evil,"  and  plants  in  its 
stead  the  seeds  of  a  universal  charity. 

We  love  our  children,  in  some  sense,  as  we  love 
ourselves  ;  but  this  is  not  benevolence  :  our  instincts 
prompt  it.  "We  make  common  cause  upon  some  sub 
jects,  and  on  some  occasions,  with  our  kindred  or 
friends ;  but  this  is  not  benevolence  :  self-interest  dic 
tates  it.  We  join  in  civil  compact,  and  pledge  "our 
J*»fes,  our  fortunes,  and  our  sacred  honor,"  and  some- 


16  THE   MISSION   OF  THE    CHURCH, 

times  pour  out  our  blood  like  water  for  the  common 
weal;  but  this  is  not  benevolence :  call  it  patriotism, 
or  what  we  will,  it  has  no  Christian  element,  and 
oftentimes  conflicts  with  every  gospel  principle,  and 
charitable  feeling.  Benevolence  makes  a  man  the 
denizen  of  the  world.  By  its  inherent  tendency  to 
"do  good  unto  all  men,"  it  annihilates  distance,  and 
by  sympathy  brings  remote  evils  near.  It  knows  no 
demarcation  lines  of  sect,  or  tribe,  or  color.  Its  boun 
daries  are  the  limits  of  humanity.  In  its  expansive 
schemes,  it  regards  men  as  under  one  common  condi 
tion  of  guilt  and  suffering  ;  subjects  of  one  common 
righteous  government ;  liable  to  one  common  woe ; 
and  for  whom  there  is  provided  one  common  divine 
dispensary — one  Gilead  of  the  world.  The  African 
is  our  "  neighbor,"  and  has  fallen  "among  thieves;'" 
benevolence  calls  for  the  appliance  of  our  "  oil  and 
wine."  The  Hindoo  is  our  brother,  and  is  "sick;" 
it  bids  us  bear  to  him  the  "  balm"  from  "  Gilead," 
and  tell  him  of  the  "  Physician  there." 

To  what  enlarged  schemes  of  beneficence  would  the 
prevalence  of  this  spirit  prompt  the  church.  "What 
masses  of  wealth  would  it  consecrate  to  the  cause  of 
humanity.  What  thousands  of  devoted  men,  glow 
ing  with  the  spirit  of  Mills  and  Martyn  and  Brainerd, 
panting  to  carry  the  light  of  truth  to  lands  darkened 
by  sin,  would  it  bring  into  the  educational  processes, 
preparatory  to  such  a  work.  What  fleets  would  it 
give  to  the  winds,  taking  their  course  towards  the 


SPIRIT  OF  BENEFICENCE.  17 

heathen  world,  laden  with  the  printed  word,  and  the 
living  preacher.  How  sublime  the  spectacle — the 
whole  Christian  church  moved  by  such  a  spirit  of 
beneficence. 

5.  The  spirit  of  Christian  beneficence  is  a  self- 
denying  spirit.  It  is  the  nature  of  sin  to  exalt  self 
to  preeminence,  This  disorders  our  relations  both 
to  God  and  to  our  fellow-men.  It  subverts  the 
law  of  love.  It  discards  the  divine  will  as  the  rule 
of  action,  and  substitutes  each  man's  own  will.  Its 
tendency  is  to  convert  the  world  into  an  arena  ol 
ceaseless  and  sanguinary  conflict,  for  as  many  sepa 
rate  interests  as  there  are  individual  combatants. 

Now,  the  tendency  of  Christianity  is  directly  the 
reverse  of  this.  It  casts  down  self  and  enthrones 
the  Creator  in  the  soul.  It  meets  the  selfish  spirit 
in  all  its  vicious  cravings,  with  an  imperative  denial. 
The  foundation  of  the  Christian  faith  was  laid  in  a 
sacrifice,  "  Jesus  Christ  himself  being  the  chief  cor 
ner-stone."  And  as  each  disciple  is  built  on  this 
foundation,  he  receives  from  it  a  subduing  power, 
which  imparts  to  him  this  self-denying  spirit.  The 
beneficent  career  of  Jesus  on  earth  was  marked  in 
every  period  by  humiliation  and  suffering  and  sacri 
fice.  And  shall  his  followers  have  no  fellowship 
with  him  in  these  ?  Is  the  vital  sap  of  the  branches 
unlike  that  which  flows  in  the  vine  ?  Shall  there  be 
self-sacrifice  in  the  head,  and  self-indulgence  in  the 
members  ?  Self-denial  is  the  condition  of  spiritual 

Miss,  of  Church. 


18  THE   MISSION  OF   THE   CHURCH. 

progress  "A  despicable  indulgence,"  says  Henry 
Martyn,  "  gave  me  such  a  view  of  my  character,  that 
on  my  knees,  I  resolved  to  live  a  life  of  greater  self- 
denial.  The  love  and  vigor  of  my  mind  rose  rapidly, 
and  all  those  duties  from  which  I  usually  shrank, 
seemed  recreations."  Self-denial  is  the  very  condi 
tion  of  discipleship.  "If  any  man  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross 
daily,  and  follow  me." 

See  this  spirit  burning  in  the  bosom  of  the  apos 
tle  to  the  Gentiles.  With  unsurpassed  devotion,  he 
lays  his  ease  and  learning  and  cherished  hopes  joy 
fully  at  the  feet  of  his  Saviour.  He  is  "  in  perils  of 
waters,  in  perils  of  robbers,  in  perils  by  his  own  coun 
trymen,  in  perils  by  the  heathen,  in  perils  in  the  city, 
in  perils  in  the  wilderness,  in  perils  in  the  sea,  in 
perils  among  false  brethren  ;  in  weariness  and  pain- 
fulness,  in  watchings  often,  in  hunger  and  thirst,  in 
fastings  often,  in  cold  and  nakedness."  And  does  he 
complain  that  his  labors  and  sacrifices  are  too  weari 
some,  or  too  costly  ?  Rather  does  he  glory  that  to  him 
is  "this  grace  given,"  that  he  may  "preach  among 
the  Gentiles  the  unsearchable  riches  of  Christ."  The 
same  flame  glowed  in  the  breasts  of  the  martyrs,  and 
the  same  holy  fire  should  be  kindled  in  the  bosoms  oi 
the  whole  company  of  the  disciples,  consuming  selfish 
ness,  and  converting  their  hearts  into  censers,  whence 
should  perpetually  ascend  sweet  incense  unto  God. 

^.  The  spirit  of  Christian  beneficence  is  a  spirit  of 


SPIRIT  OF  BENEFICENCE.  19 

grateful  love.  The  most  concise  definition  of  the 
Christian  religion  is  love.  "God  is  love,"  and  "love 
is  the  fulfilling  of  the  law."  "  Though  I  bestow  all 
my  goods  to  feed  the  poor,  and  give  my  body  to  be 
burned,  and  have  not  love,  it  profiteth  me  nothing." 
The  love  of  Christ  takes  the  deepest  hold  of  all  the 
principles  of  our  being.  It  allows  no  rival.  It  ad 
mits  no  equal.  It  must  reign  supreme  in  the  soul,  con 
trolling  all  its  emotions,  and  directing  all  its  energies. 
Under  the  influence  of  this  love,  benevolent  impulses 
become  pemianent  affections.  Our  strongest  desires 
for  the  welfare  of  man  and  the  glory  of  God,  assume 
the  character  of  fixed  principles.  Beholding  the 
world  as  the  scene  of  moral  achievement,  surveying 
its  desolations,  its  poverty  and  misery,  its  hatreds 
and  strifes,  its  malice  and  murders,  how  sublime  ap 
pears  the  enterprise  of  its  recovery.  Ascending  the 
mount  of  vision  fast  by  the  cross,  and  witnessing  the 
vast  funeral  processions  bearing  annually  on  their 
biers  to  the  world  of  woe,  twenty-five  millions  of  lost 
souls,  how  moving  the  spectacle,  how  imploring  the 
scene  !  Yea,  Christian,  mounting  up  to  the  throne 
of  the  Eternal,  see  Him  whom  your  soul  loveth 
casting  down  his  cross  upon  the  golden  pavements 
of  the  celestial  city,  and  by  all  his  agonies  upon  it, 
by  the  accumulated  worth  of  six  hundred  millions 
of  guilty  human  spirits,  to  whom  the  church  has  not 
these  eighteen  hundred  years  carried  his  saving  gos 
pel,  see  him  interceding  for  that  church,  that  it  may 


20  THE   MISSION  OF   THE   CHURCH 

be  filled  with  his  own  spirit,  that  it  may  become  more 
self-denying,  that  it  may  cease  its  strifes  at  home, 
and  go  on  its  mission  abroad :  see  this,  and  if  love  does 
not  burn  like  a  fire  in  your  bones,  if  apathy  does  not 
seem  madness,  and  the  consecration  of  all  fit  means 
to  such  an  end  but  a  poor  return,  the  very  least  you 
can  offer,  thou  hast  not  known  the  love  of  Christ. 

When  Dr.  Doddridge,  having  procured  a  pardon  for 
a  condemned  criminal,  entered  the  prisoner's  cell,  the 
grateful  man  threw  himself  at  his  feet,  exclaiming, 
"  Every  drop  of  my  blood  thanks  you,  for  you  have 
had  mercy  on  every  drop  of  it  Wherever  you  go,  1 
will  be  yours."  So  entire  is  the  devotion  prompted 
by  grateful  love.  But  redeeming  love  !  Oh,  it  is  this 
which  awakens  all  that  is  tender  in  affection,  all  that 
is  generous  and  self-sacrificing  in  devotion,  and  which 
gives  direction  to  all  that  is  executive  in  energy  for 
high  moral  achievement.  It  imparts  to  the  meanest 
sacrifice  a  divine  fragrance.  It  gives  to  "  a  cup  of 
cold  water  "  a  preeminence  on  the  catalogue  of  be 
neficent  acts,  not  reached  by  the  pharisaic  •  donor  of 
millions.  It  clothes  the  simplest  prayer  of  the  poor 
est  disciple  with  a  power  for  the  world's  conversion, 
to  which  the  most  skilfully  adjusted  moral  machinery 
can  make  no  approach.  It  is  the  divine  alchymy, 
which  transmutes  in  its  crucible  the  baser  metals 
into  gold,  and  sets  the  smallest  gift  as  a  priceless 
jewel  in  the  diadem  of  Him  on  whose  head  are 
"  many  crowns." 


SPIRIT  OF  BENEFICENCE.  21 

As  Christ's  mission  was  to  the  poor,  these,  wnom 
we  "  have  always  "  with  us,  should  be  regarded  as 
his  representatives.  To  each  of  his  disciples,  he  says, 
"In  these  I  am  'an  hungered;'  feed  me:  'thirsty;' 
give  me  drink :  I  am  '  sick '  in  the  islands  of  the  sea ; 
minister  to  me  there :  I  am  a  prisoner  in  Asia ;  procure 
my  release :  I  am  bound  in  Africa ;  seek  my  deliver 
ance.  '  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these,  ye  have  done  it  unto  me.'  "  And  when 
you  have  laid  all  your  possessions  and  yourself  with 
them,  at  the  foot  of  the  cross,  and  viewed  him  sus 
pended  upon  it,  how  insufficient  seem  all  human  en 
ergies  and  offerings  as  a  requital  of  his  love.  You 
wish  that  gold  had  a  million  times  more  value,  and 
you  a  million  times  more  gold  to  devote  to  him ;  that 
your  energies  were  augmented  into  superangelic  pow 
ers,  that  in  the  consecration  of  them  all,  your  grateful 
love  might  find  more  fit  expression. 

"Oh  thou  who  keep'st  the  key  of  love, 

Open  thy  fount,  eternal  Dove, 

And  overflow  this  heart  of  mine  ; 

Enlarging,  as  it  fills  with  thee, 

Till,  in  one  blaze  of  charity, 
Care  and  remorse  are  lost,  like  motes  in  light  divine. 

"Till,  as  each  moment  wafts  us  higher, 
By  every  gush  of  pure  desire, 

And  high-breathed  hope  of  joys  above, 
By  every  sacred  sigh  we  heave, 
Whole  years  of  folly  we  outlive, 
In  His  unerring  sight  who  measures  life  by  love.''1 


22  THE   MISSION  OF   THE   CHURCH. 

7.  The  spirit  of  Christian  beneficence  is  a  spirit 
of  prayer.  It  is  this  which  distinguishes  the  enter 
prises  of  the  church  from  all  other  schemes  for  amel 
iorating  the  condition,  and  relieving  the  wants  and 
woes  of  the  race.  While  it  does  not  impair  the  feel 
ing  of  responsibility,  it  impresses  the  sense  of  depend 
ence.  It  impels  the  heart  to  look  upward  for  wis 
dom  to  direct  its  efforts,  and  for  power  to  render  them 
efficacious.  Plans  of  moral  achievement  which,  on 
any  other  principle  than  that  of  the  divine  efficiency, 
would  be  Utopian,  by  this  are  rendered  rational  and 
hopeful.  It  clothes  the  most  gigantic  and  daring 
moral  heroism  with  the  garments  of  humility,  and 
elevates  the  simplest  efforts  of  faith  and  love  to  the 
most  honorable  position  of  successful  instrumental 
ity.  Recognizing  the  divine  agency  as  the  sole  effi 
cient  cause  of  all  beneficent  human  agency,  his  peo 
ple  lay  their  gifts  upon  the  earthly  altar,  and  in 
answer  to  prayer,  the  angel  presents  them  as  an 
accepted  offering  upon  the  golden  altar  before  the 
throne.  Without  prayer,  alms  fall  like  lead  to  the 
ground.  On  the  wings  of  prayer  they  seek  the  skies, 
and  come  up  as  an  acceptable  "  memorial  before 
God." 

Even  Jesus  the  Son  of  the  Most  High  labored  not 
to  do  good  without  prayer.  His  life  was  one  fervent 
intercession,  the  ardor  of  which  abated  not  when  it 
had  consumed  him  on  the  cross.  It  mounted  up  to 
heaven.  It  still  breathes  and  burns  in  the  ear  of 


SPIRIT  OF  BENEFICENCE.  23 

God,  with  a  prevalence  that  gives  birth,  in  the  mis 
sion  of  the  Spirit,  to  all  human  prayer,  and  efficacy 
to  all  human  instrumentality  for  the  good  of  the 
world. 

See  too  how  the  apostles  prayed  when  entering  upon 
their  beneficent  work.  Returning  from  the  mount 
from  which  they  had  seen  their  Master  ascend, 
they  retire  to  "  an  upper  room,"  and  continue  with 
one  accord  in  prayer  and  supplication,  until  their 
baptism  by  the  Holy  Ghost.  They  then  go  forth  to 
their  labors  praying  with  the  conviction  that  they 
can  do  nothing  without  prayer,  and  laboring  as  if 
they  could  accomplish  all  things  without  it.  Behold 
the  martyrs,  kindling  their  ardor  at  the  altar  of 
prayer,  and  pouring  out  their  blood  on  the  altar  of 
sacrifice.  The  period  of  the  Reformation  was  a  pe 
riod  of  intense,  concentrated  prayer.  And  the  effi 
cient  power  of  all  beneficent  enterprise  is  a  power 
answering  to  the  voice  of  prayer,  going  up  from  the 
heart  of  the  church.  Here  is  a  field  into  which  all 
may  enter  as  reapers.  The  pathway  to  the  throne 
of  grace  is  barred  to  none,  and  none  are  more  ac 
cepted  laborers  than  those  who,  having  nothing  else 
to  bestow,  pour  out  their  strongest  desires  and  their 
richest  affections  upon  the  angel's  "golden  censer." 

Here  is  the  divine  philosophy  of  Christian  benefi 
cence.  The  church  lays  down  her  offerings  at  the 
cross,  and  sends  up  her  prayer  to  him  who  died  upon 
it,  and  one  angel  descends  into  the  Bethesda  around 


24:  THE   MISSION  OF   THE    CHURCH. 

which  earth's  "impotent"  are  gathered,  and  anothei 
"  angel  having  the  everlasting  gospel,"  is  seen  flying 
through  the  earth,  "  to  every  nation,  and  kindred, 
and  tongue,  and  people,"  and  "great  voices  are  heard, 
saying,  The  kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord  and  of  his  Christ,  and  he  shall 
reign  for  ever  and  ever." 

Such  are  the  leading  elements  which  give  charae 
ter  to  beneficence  as  a  Christian  work. 


PROPORTION  IN  BENEFICENCE  25 


CHAPTER  II. 

PROPORTION  IN  BENEFICENCE. 

EVERY  man's  charitable  contributions  should  evi 
dently  be  proportionate  to  the  vastness  and  impor 
tance  of  the  objects,  sought ;  to  the  adequacy  of  the 
instrumentality  ;  and  to  his  pecuniary  means  and 
facilities  for  applying  that  instrumentality. 

FIRST  GENERAL  PROPOSITION. 

EVERY  MAN'S  CHARITABLE  CONTRIBUTIONS  SHOULD 
BE  PROPORTIONATE  TO  THE  VASTNESS  AND  IMPOR 
TANCE  OF  THE  OBJECTS  SOUGHT  IN  BENEFICENCE. 

What,  then,  is  the  object  or  end  which  Christian 
Beneficence  proposes  to  secure  ?  Comprehensively, 
and  in  a  word,  it  is,  THE  RECOVERY  OF  THE  HUMAN 
RACE  FROM  SIN  TO  HOLINESS.  "  The  field  is  the 
tvorld."  Ascend  some  mount  of  vision  and  behold 
the  spectacle — a  world  in  ruins.  Sin  has  entered 
and  strode  across  it,  and  death  follows,  mercilessly 
sweeping  its  guilty  generations  into  the  unfathom 
able  abyss. 

1.  Look  at  Protestant  Christendom,  and  what 
do  you  see  ?  In  the  most  favored  lands,  where  the 
governments  are  popular  and  the  people  free,  where 
science  is  cherished  and  the  arts  nourish,  where  civ 
ilization  smiles  and  the.  word  of  God  has  free  course, 
how  do  ignorance  of  the  divine  law  and  defiance  of 


2G  THK   MISSION   OF   THE    CHURCH. 

right  join  in  unhallowed  compact,  and  generate  a 
race  of  giants  in  wickedness  !  How  are  such  lands 
covered  over  with  houses  of  correction,  and  jails, 
and  dungeons,  and  filled  with  the  insignia  of  deprav 
ity — the  proofs  as  well  as  preventives  of  dishonesty, 
treachery,  and  crime.  How  are  all  remedial  and 
sanative  agencies  despised  or  disregarded  by  multi 
tudes  of  the  people ;  while  cupidity  gloats  on  gain 
and  ambition  strives  to  supplant  and  trample  on  a 
rival,  and  lust  reeks  in  her  dens  of  infamy,  or  saun 
ters  forth  in  the  guise  of  innocence  to  capture  and 
destroy. 

2.  Inspect  those  portions  of  the  earth's  surface, 
designated  as  Roman-catholic  Christendom.  They 
are  left  to  the  occupancy  of  a  religious  system  that 
incarcerates  in  dead  languages  the  prophets  and 
apostles,  and  dispenses  its  dry  dogmas  and  uncom- 
inanded  ordinances  where  the  Saviour  has  appoint 
ed  the  nutritious  bread  of  heaven  and  the  healing 
waters  of  life — a  system,  in  whose  fiscal  arrange 
ments  sin  is  set  down  as  a  marketable  commodity, 
by  traffic  in  which,  the  guilty  may  purchase  indul 
gence  to  any  amount,  and  with  no  penalty  except 
the  prescribed  pecuniary  one,  may  escape  from  De 
lilah's  lap  into  Abraham's  bosom — wherein  prayers 
and  pardons,  births  and  burials,  suspensions  of  the 
divine  law  and  its  satisfaction,  every  thing,  in  short, 
is  paid  for  in  gold,  except  the  liberty  to  believe  and 
to  teach  the  pure  gospel— wherein  the  living  are  laid 


PROPORTION   IN  BENEFICENCE.  27 

under  tribute  for  the  benefit  of  the  dead,  whom,  not 
content  with  assessing  while  in  the  flesh,  it  consigns 
to  purgatorial  torments,  release  from  which  can  be 
procured  only  by  purchased  Pater-nosters  and  Ave 
Marias  :  a  system  in  which  freedom  is  fettered,  and 
conscience  is  bound,  and  the  right  of  private  judg 
ment  has  fallen  among  thieves,  and  the  priest  passes 
by  on  the  other  side — in  which  the  Redeemer  of  the 
world  is  displaced  from  his  mediatorial  office  by  the 
elevation  of  his  virgin  mother ;  and  the  holiness  of 
the  poor  canonized  saint,  is  made  transferable  for 
the  benefit  of  the  rich  repenting  sinner — in  which 
"  science  and  ignorance,  refinement  and  barbarism, 
wisdom  and  stupidity,  taste  and  animalism,  mistaken 
zeal  and  malignant  enmity,  may  sanctimoniously 
pour  out  their  virulence  against  the  gospel,  and  cry, 
'  Hosanna,'  while  they  go  forth  to  shed  the  blood, 
and  wear  out  the  patience  of  the  saints  of  the  Most 
High." 

And  if  in  any  thing  the  workings  of  this  match 
less  machinery  for  deceiving  the  people  and  destroy 
ing  its  opponents,  is  less  wasteful  than  formerly  of 
human  blood,  as  the  means  of  giving  prevalence  to 
its  dead  but  gigantic  formalism,  it  is  because  its  for 
mer  plenary  power  has  departed,  and  it  is  hemmed 
in  by  moral  and  political  influences  which  render 
such  means  both  impolitic  and  impracticable.  It  is 
not,  we  believe,  from  any  essential  improvement  in 
the  system.  That  is  unchanged  and  unchangeable. 


28  THE  MISSION  OF  THE   CHURCH. 

Reform  in  the  spirit  and  principles  of  the  church  oi 
Rome,  would  be  its  ruin.  Let  it  but  give  an  open 
Bible  to  the  people,  with  liberty  to  read  and  think  for 
themselves,  and  it  bites  the  dust.  Yet,  to  the  bale 
ful  nurture  of  this  "mother  of  harlots,"  more  than 
one  hundred  millions  of  the  dwellers  on  the  globe  are 
subject,  displaying  the  full  "  effects  of  knowledge  de 
nied" — of  "  a  famine  of  the  words  of  the  Lord." 

3.  Next,  turn  your  eye  to  the  followers  of  the  false 
Prophet,  of  whom  there  are  over  one  hundred  mill 
ions  more.  Here,  instead  of  the  Bible,  you  find  the 
Koran — instead  of  the  cross,  the  crescent.  If  the  tu 
telary  genius  of  Mohammed  complimented  the  patri 
archs,  it  was  to  "  beguile  the  Jew."  If  the  Saviour 
of  the  world  was  admitted  as  among  the  prophets, 
it  was  as  a  lure  to  nominal  Christians.  And  by  hold 
ing  out  to  the  faithful  the  certainty  of  sensual  grati 
fication,  it  was  seen  that  a  more  easy  conquest  would 
be  secured  over  papists,  pagans,  and  infidels.  The 
moral  maxims  from  the  Bible  incorporated  into  the 
system,  were  only  sufficient  to  give  plausibility  to  its 
claims,  and  durability  to  the  compact.  Strong  and 
resolute  in  the  ignorance  which  it  inculcates,  its 
darkness  has  "strangled  the  travelling  lamp"  of 
truth,  and  its  pride  beaten  back  even  the  precursors 
of  knowledge.  To  make  disciples  was  its  first  ob 
ject.  Its  second,  was  to  make  them  iron-nerved  and 
ferocious  The  third,  was  to  crush  all  whom  it 
could  not  lure  or  compel  to  the  faith.  Occupying 


PROPORTION  IN  BENEFICENCE.  29 

for  centuries  the  fairest  portions  of  the  earth,  it  has 
converted  them,  into  a  wilderness,  and  covered  them 
with  moral  desolation.  Thanks  to  an  overruling 
Providence,  Islamism  is  in  its  dotage.  "  The  keepers 
of  the  house  tremble,  and  the  strong  men  bow  them 
selves.  The  daughters  of  music  are  brought  low  ; 
fears  are  in  the  way,  and  the  grasshopper  is  a  bur 
den." 

4.  To  complete  the  view  of  the  field  which  benefi 
cence  seeks  to  occupy,  cast  the  eye  over  lands  shroud 
ed  in  Paganism.  Bereft  of  the  idea  of  one  all-perfect 
and  controlling  divinity  ;  with  no  standard  of  truth 
and  right — no  guiding  demonstration,  leading  to  a 
comparison  of  the  false  with  the  true,  the  malignant 
with  the  good — the  appetites  and  passions  rising 
into  supremacy  and  converting  the  enfeebled  remains 
of  moral  sense  into  auxiliaries  of  debasement,  what 
can  Paganism  be  but  one  "  mighty  labor  of  human 
depravity  to  confirm  its  dominion?"  Vedas  and 
shasters,  filled  with  interminable  genealogies,  and 
transmigrations  of  the  human  soul,  and  of  male  and 
female  divinities,  are  its  holy  books,  containing  neither 
precept  nor  example  of  moral  excellence.  Brahma, 
Vishnoo,  and  Siva,  the  consecrated  patrons  of  the 
vices,  are  its  chief  deities.  Vain  theorists,  skilful 
impostors,  and  lascivious  sorcerers  are  its  only  guides 
and  intercessors.  Parricide,  infanticide,  sutteeism, 
self-torture,  laborious  pilgrimages,  and  obscene  rites 
are  its  most  approved  forms  of  religious  service. 


30  THE   MISSION  OF   THE   CHURCH. 

Caste,  with  its  impassable  walls,  fixing  unalterably 
the  station  of  each  individual,  annihilates  all  motive 
to  improvement  in  the  lower  classes,  and  gives  to 
the  higher  free  course  in  vice  and  crime,  by  securing 
them  against  deposition  or  disgrace.  "  The  entire 
empire  of  polytheism,"  says  Harris,  "  is  a  realm  of 
diabolical  dominion.  It  assembles  its  votaries  only 
to  blaspheme  the  name  of  God  ;  erects  its  temples 
only  to  attract  the  lightning  of  the  impending  cloud 
on  their  devoted  heads  ;  calls  them  around  its  altars, 
only  that,  in  the  very  act  of  supposed  atonement, 
they  may  complete  their  guilt ;  and  gives  them  a 
pretended  revelation  only  that  '  they  should  believe 
a  lie.' " 

And  the  worst  feature  of  all  is,  that  in  the  systems 
of  Paganism,  there  is  no  element  of  improvement,  no 
principle  of  progress,  except  in  the  road  from  bad  to 
worse.  Time  only  deepens  the  gloom,  and  legitimizes 
among  them  the  processes  of  ruin.  Even  the  moral 
sentiments  that  here  and  there  shone  out  of  ancient 
heathenism,  like  stars  in  deep  night,  and  the  skill 
and  taste  apparent  in  the  temples  and  divinities  of 
Greece  and  Rome,  find  no  place  in  modern  Paganism. 
It  has  no  recuperative,  but  only  a  degrading  and  de 
structive  power. 

And  does  no  Macedonian  cry,  coming  up  from  such 
an  Aceldama,  make  its  appeal  to  Christian  hearts 
for  some  more  vigorous  and  sustained  beneficent  ef 
fort  ?  Behold  poor,  abused,  bleeding  Africa,  pillaged 


PROPORTION   IN  BENEFICENCE.  3] 

and  plundered  by  lawless  and  inhuman  marauders, 
yielding  up  her  tawny,  barbarous  sons  to  still  more 
barbarous  strangers  from  Christian  lands.  See  Asia, 
"  wholly  given  to  idolatry,"  her  miserable  poor  crushed 
under  the  heel  of  an  oppressive  and  polluted  priest 
hood — Asia,  the  cradle  of  the  race,  torn  by  intestine 
feuds  and  foreign  aggressions,  pouring  her  dense 
population  of  wretched  and  guilty  spirits  into  the 
abyss  of  woe — Asia,  with  no  Bible  and  no  Sabbath  ; 
with  no  Saviour  but  the  Ganges  and  her  countless 
idols  ;  with  no  worship  but  that  of  demons,  or  rep 
tiles,  or  monsters  of  vice  ;  and  with  no  morality  ex 
cept  what  hastens  the  desolating  work,  and  hurries 
human  souls  to  perdition — how  does  she  lift  up  her 
imploring  voice,  and  call  on  us  for  a  deliverer. 

"  Oh,  could  I  picture  out  the  full  effect 
Of  that  soul-withering  power,  idolatry, 
I'd  write  a  page  which,  whoso  dared  to  read, 
His  eye,  instead  of  tears,  in  crimson  drops  should  bleed.' 

Now,  it  is  the  object  of  Christian  beneficence  to 
recover  this  guilty  and  lost  world  to  the  service  and 
enjoyment  of  God.  It  is  to  purify  the  earth  fiom 
all  its  vile  abominations,  and  clothe  it  in  the  loveli 
ness  of  moral  beauty.  It  is  not  her  work  to  admire 
the  proportions  of  ancient  architecture,  or  the  state- 
hness  of  modern  palaces  ;  to  imitate  the  great  mas* 
ters  in  statuary  and  painting,  or  to  gather  the  results 
of  modern  science  ;  it  is  not  to  adorn  the  galleries  of 
ra't,  or  enrich  the  collections  of  antique  curiosities ; 


32  THE   MISSION  OF  THE    CHURCH. 

not  to  decipher  Egyptian  hieroglyphics,  or  muse 
on  the  remains  of  ancient  grandeur,  laudable  as  all 
this  may  be ;  but  it  is  her  work  to  found  hospitals, 
open  dispensaries,  and  establish  asylums,  wherein 
the  poor  may  be  cared  for,  the  sick  visited,  the  blind 
be  made  to  see,  the  deaf  to  hear,  and  the  dumb  to 
speak.  For  such  beneficent  institutions,  there  was 
no  place  among  all  the  public  edifices,  or  structures, 
or  organizations  of  ancient  heathenism,  as  for  them 
there  was  no  name  in  all  their  languages.  We  might 
say,  it  is  the  MISSION  OF  THE  CHURCH  to  raise  up 
debased  and  brutalized  mind,  oppressed  and  degraded 
almost  to  extinguishment,  and  impart  to  it  vigor  and 
fertility  ;  to  give  exercise  to  the  kindlier  sympathies 
and  more  elevated  sentiments  of  the  heart,  and  to 
restore  liberty  and  supremacy  to  conscience.  She 
aims  to  bury  every  tomahawk,  to  "  beat  swords  into 
ploughshares  and  spears  into  pruning- hooks,"  to  bear 
the  olive-branch  into  all  climes,  plant  the  tree  of 
peace  in  every  soil,  and  bring  wandering,  warlike 
tribes  into  a  social,  civil,  and  religious  position,  sur 
passing  that  of  the  happiest  and  most  prosperous 
community  on  the  globe.  What  objects  of  temporal 
good  are  comparable  with  these  ?  What  career  more 
like  the  earthly  mission  of  Him  who  went  about 
doing  good  ? 

But  beneficence  has  a  still  higher  object  than  to 
bless  men  in  this  life.  She  carries  her  projects  for 
consummation,  across  the  boundary  of  time,  into  the 


PROPORTION  IN  BENEFICENCE.  33 

vast  and  indescribable  eternity  beyond.  In  the  ac 
complishment  of  her  design,  she  seeks  to  open  a 
moral  Bethesda  in  every  land,  and  to  make  the  Bible, 
God's  directory  to  heaven,  the  book  of  the  world  ;  to 
"preach  the  gospel  to  every  creature,"  and  to  make 
it  "  the  power  of  God  unto  salvation"  in  every  heart. 
She  aims  to  break  the  frightful  coalition  of  ignorance 
and  crime,  formed  by  "  the  prince  of  the  power  of 
the  air,"  and  to  transfer  the  wretched  captives  from 
the  power  of  Satan  unto  God.  She  seeks  to  tear 
down  the  funeral  pile  of  the  miserably  devoted  wid 
ow,  and  to  give  her,  in  her  affliction,  to  the  benign 
influences  of  the  heavenly  Comforter  ;  to  detach  from 
the  blood-stained  car  of  Juggernaut  its  murderous 
human  propellers,  to  raise  up  from  before  its  ponder 
ous  wheels  the  deluded  human  victims,  and  to  send 
them  to  the  shrine  of  a  pure  worship,  and  to  the  al 
tar  of  the  living  God.  She  enters  the  precincts  of 
the  demon-temples,  surveys  the  abominable,  soul-de 
stroying  rites,  weeps  over  the  appalling  spectacle, 
and  wrests  from  "  the  ruler  of  the  darkness  of  this 
world"  the  prostrate  human  spirits  there  trampled 
into  the  dust.  She  points  them  to  the  cross  of  Christ, 
and  tells  them  that  "  God  so  loved  the  world,  that 
he  gave,  his  only  begotten  Son,  that  whosoever  be- 
Ileveth  in  him,  might  not  perish,  but  have  everlast 
ing  life."  She  stands  by  the  Ganges,  and  assures 
the  suicidal  worshippers  that  the  path  to  heaven  is 
not  through  its  turbid  stream,  opens  to  them  Jesus 

Miw.ofChuixh.  15 


34  THE   MISSION  OF  THE   CHURCH. 

as  "  the  way,"  and  bathes  them  in  the  pure  waters  of 
the  river  of  life.  Like  a  visitant  from  the  bosom  of 
love,  she  sits  by  the  shrines  of  Brahma,  Vishnoo,  and 
Siva,  and  proclaims  to  the  millions  of  eager  votaries, 
that  these  "  cannot  answer,  and  save  them  out  oi 
trouble."  She  would  bear  the  cross  into  the  very 
heart  of  Mohammedan  imposture,  and  plant  it  with 
in  the  grand  mosque  at  Mecca,  sprinkling  the  multi 
tudinous  mass  of  deluded  pilgrims  with  the  blood 
which  "  cleanseth  from  all  sin."  She  would  poui 
the  light  of  a  pure  Christianity  upon  the  darkened 
domains  of  Romanism,  and  introduce  "the  power  o) 
godliness"  to  a  region  wherein  is  found  little  save 
its  gorgeous  but  lifeless  forms.  She  would  dispel  the 
dark  and  inveterate  disbelief  of  the  Jews,  scattered 
and  peeled  and  oppressed,  and  lead  them,  through 
their  own  prophets,  to  the  acknowledgment  of  Jesus 
as  the  Messiah,  and  unite  all  the  dwellers  on  the 
earth  under  his  tranquil  and  happy  reign. 

Arid  is  it  nothing  to  you,  that  a  mission  is  pro 
posed  for  the  accomplishment  of  such  an  object  ? 
Are  there  found  in  suph  forms  and  fruits  of  sin  any 
sufficient  remedial  agencies  to  justify  apathy  arid  in 
action  ?  And  is  it  thus  you  would  shield  yourself 
from  the  urgency  of  appeal  which  the  case  presents, 
and  baffle  the  beneficent  design  of  Imraanuel  in  giv 
ing  his  life  a  ransom  for  the  world  ?  Can  you  think 
that  pollution  is  as  good  as  purity  ;  that  idolatry  is  as 
likely  to  lead  to  heaven  as  the  service  of  God ;  that 


PROPORTION  IN  BENEFICENCE.  35 

blasphemy  and  defiance  of  divine  command  are  as 
efficacious  for  salvation  as  faith  in  Jesus  ?  Will  the 
eternal  law  of  truth  and  rectitude  be  repealed,  in 
consideration  of  the  prevalence  of  error,  imposture, 
and  crime?  ¥  ill  ablutions  in  the  Ganges,  or  the 
declaration  of  pardon  by  a  darkened  and  ambitious 
priesthood,  make  their  robes  white,  as  if  washed  in. 
the  blood  of  the  Lamb  ?  Will  the  flames  of  suttee- 
ism  purify  the  guilty  soul  like  the  sprinkling  of  the 
clear  waters  of  the  gospel  ?  Do  the  rumblings  oi 
Juggernaut's  bloody  car  make  sweet  music  in  the 
ear  of  God,  like  the  prayer  and  praise  of  redeemed 
spirits,  uttering  their  thanksgiving  and  love?  Oh, 
speak  it  not — think  it  not.  "  Without  faith  it  is 
impossible  to  please  God."  "But  how  shall  they 
believe  on  Him  of  whom  they  have  not  heard  ?  And 
how  shall  they  hear,  without  a  preacher  ?  And  how 
shall  they  preach,  except  they  be  sent  ?"  Such  is 
the  resistless  logic  of  the  apostle,  which  divinely  de 
monstrates  the  necessity  of  a  mission  to  the  ignorant 
and  guilty  in  every  land ;  and  which  proclaims  the 
gospel  as  the  sovereign  balm  for  all  wounded  spirits — • 
the  grand  panacea  for  all  human  ills — the  "  pharos 
of  a  benighted  vy-orld." 

To  carry  this  gospel  to  the  guilty  and  miserable 
of  earth's  teeming  population,  is  the  appropriate 
MISSION  OF  THE  CHURCH.  It  is  to  tell  them  of  the 
amplitude  of  God's  love  to  man,  arid  raise  them  to 
him  by  the  efficacy  of  that  love.  It  is  to  efface  the 


36  THE   MISSION  OF  THE   CHURCH. 

foul  blot  of  sin  from  the  polluted  soul  of  man,  to  re 
store  primeval  paradise  to  earth's  outcast  inhabitants, 
to  people  heaven  with  redeemed  and  blissful  dwellers, 
and  to  give  back  to  God  his  revolted,  dismembered 
kingdom,  in  sweet  and  peaceful  subjection. 

How  lofty  is  this  aim  !  How.  sublime  the  end  ! 
It  is  in  agreement  with  the  end  of  Jehovah  in  creat 
ing  the  race.  It  is  promotive  of  the  object  for  which 
Christ  died.  It  is  included  in  the  grand  sweep  of 
God's  providential  plan  for  the  government  of  the 
world.  It  is  identical  with  the  main  design  of  Heav 
en  in  the  constitution  of  the  church,  and  the  continu 
ance  of  redeemed  ones  for  a  time,  as  pilgrims  on  the 
earth.  All  holy  motives  converge  to  this  one  point, 
the  glory  of  God  in  the  salvation  of  men.  All  moral 
arguments,  in  their  loftiest  bearings,  strengthen  and 
confirm  this.  All  spiritual  appliances,  in  their  ulti 
mate  reference  and  highest  utility,  minister  to  this 
one  comprehensive  and  sublime  end,  the  healing  of 
the  nations  by  the  gospel  of  Christ,  "  to  the  praise 
and  glory  of  Gsd's  grace."  Nor  will  the  period  ar 
rive  when  it  can  be  said  of  the  work,  "  it  is  finished," 

till 

"  The  dwellers  in  the  vales,  and  on  the  rocks 
Shout  to  each  other,  and  the  mountain-tops 
From  distant  mountains  catch  the  flying  joy — 
Till,  nation  after  nation  taught  the  strain, 
Earth  rolls  the  rapturous  liosanna  round." 

Now,  if  we  have  succeeded  in  impressing  the  read 
er  with  the  vastness  and  importance  of  the  objects 


PROPORTION   IN  BENEFICENCE.  37 

of  Christian  beneficence,  he  has  probably  been  led 
to  the  following  conclusion  :  if  there  is  an  adequate 
instrumentality  for  the  accomplishment  of  this  object, 
tlie  question  of  expense  is  worthy  to  be  considered 
only  so  far  as  to  ascertain  whether  it  is  within  the 
limits  of  possibility  to  meet  that  expense.  He  will 
say,  the  cost  is  nothing  in  comparison  with  the  end 
to  be  gained.  If  the  work  is  practicable,  it  cannot 
cost  too  much.  He  feels  that  it  is  paltry  meanness, 
writh  such  an  object  in  view,  to  haggle  about  dollars 
and  cents  ;  that  it  is  treason  against  humanity  to 
withhold  giving,  where  such  motives  urge  to  liber 
ality.  He  sees  that  he  may  never  have  taken  a  just 
view  of  his  own  duty  and  responsibility  in  this  mat 
ter,  and  he  resolves  that  his  rate  of  benevolent  contri 
bution,  in  time  to  come,  shall  be  more  proportionate 
to  the  value  and  importance  of  the  end  sought  in 
beneficence.  And  he  also  determines  that  what  is 
done,  should  be  done  quickly.  "  Roma  deliberat, 
Saguntum  perit" — While  the  church  deliberates,  the 
heathen  perish. 

SECOND  GENERAL  PROPOSITION. 
EVERY  MAN'S  CHARITABLE  CONTRIBUTIONS  SHOULD 

BE  PROPORTIONATE  TO  THE  ADEQUACY  OF  THE  INSTRU 
MENTALITY  TO  BE  APPLIED. 

The  fallen  world — what  can  raise  it  up  from  its 
revolted  and  degenerate  state,  and  give  it  back  to 
God  redeemed,  and  clothed  in  its  primeval  loveliness 


38  THE   MISSION  OF  THE    CHURCH. 

and  beauty  ?  What  can  make  atonement  for  sin, 
and  give  satisfaction  to  the  dishonored  law  of  God, 
and  repair  the  ruin  wrought  ?  What  can  penetrate 
the  obdurate  heart  of  man,  and  turn  its  selfishness 
into  benevolence,  and  impel  the  tide  oT  its  sympa 
thies,  ever  tending  inward  to  the  contracted  centre, 
to  flow  outward  to  the  circumference  and  upward 
towards  its  Maker  ?  Is  there  an  adequate  redeem 
ing  power  ?  Are  there  sufficient  remedial  agencies 
for  a  work  so  vast,  so  momentous  ?  These  are  ques 
tions  which  press  upon  the  spirit  of  every  earnest 
inquirer  concerning  the  means  of  man's  redemption, 
and  of  the  mission  of  the  church  to  the  world. 

The  great  desideratum  with  Archimedes,  for  mov 
ing  the  world,  was  a  place  whereon  to  stand.  This 
was  his  necessity.  A  similar  necessity  meets  the 
Christian  philanthropist  in  the  scheme  for  bringing 
back  the  revolted  world  into  the  sunlight  and  favor 
of  heaven.  The  philosopher  could  obtain  no  such 
standpoint.  The  Christian  can.  The  one  could 
find  no  place  outside  of,  or  above  the  world  which 
he  wished  to  move.  The  other  takes  his  stand  on 
the  Gospel  of  Christ,  which  is  "from  heaven"  and 
not  "  of  men."  This  gives  him  a  position  and  a 
powei  fully  adequate  to  his  most  enlarged  and  com 
prehensive  benevolence.  All  other  expedients  for 
the  conversion  of  the  world  are  cumbered  by  the 
same  unremovable  difficulty  which  met  the  Syia- 
cusan  philosopher 


FROPORTION  IN  BENEFICENCE.  39 

Within  the  most  costly  temples  of  Paganism,  no 
divine  light  illumines  the  benighted  worshippers, 
and  no  celestial  fire  warms  their  devotion  into  life. 
In  the  very  act  of  giving  "  the  fruit  of  the  body  for 
the  sin  of  the  soul,"  they  but  enhance  the  evil  which 
they  would  remove.  Notwithstanding  the  smoke  of 
their  ten  thousand  sacrifices,  ascending  to  blacken  the 
heavens  they  would  appease,  the  sting  of  conscience 
rankles  in  their  guilty  bosoms  still.  In  all  these 
things,  "they  feed  on  ashes."  "Pass  over  the  isles 
of  Chittim  and  see,  send  unto  Kedar  and  consider  dili 
gently,  and  see  if  there  be  such  a  thing.  Hath  a 
nation  changed  their  gods,  which  are  no  gods  ?" 

Nor  is  there  more  hope  in  the  alleged  recuperative 
power  of  reason,  and  the  progress  of  science.  For 
nearly  six  thousand  years,  there  have  been  promul- 
gators  of  the  doctrine  of  human  perfectibility,  and 
dreamers  of  such  a  result  through  the  devices  of  rea- 
eon  and  the  advance  of  science.  And  successive  gen 
erations  have  been  working  out  demonstrations  of  the 
futility  of  the  doctrine,  as  decisive  as  they  are  hu 
miliating.  Human  reason  has  no  such  recovering 
moral  energy.  It  can  never  relieve  itself  from  the 
dominancy  of  the  passions,  or  rise  from  its  subjection 
to  the  perverse  will.  It  may  intimate,  in  some 
things,  the  right,  the  true,  and  the  good  ;  but  it  can 
not  compel  to  their  observance.  Reason  and  science 
may  polish  the  exterior  into  a  degree  of  comeliness 
and  decency,  but  they  cannot  successfully  resist  the 


40  THE   MISSION  OF   THE   CHURCH. 

on- workings  of  the  law  of  sin.  They  cannot  remove 
from  the  soul  its  appalling  sense  of  guilt.  They  can 
not  lead  man  to  "deny  ungodliness  and  worldly  lusts, 
and  to  live  soberly,  righteously,  and  godly  in  this 
present  world."  See  their  boasted  triumphs  in  the 
reign  of  terror  which  swept  across  France  at  the 
close  of  the  last  century,  deluging  the  land  with 
blood,  and  leaving  it  in  a  state  which  forced  from 
the  republic  the  humbling  confession,  that  their 
"  children  are  without  any  idea  of  divinity,  with 
out  any  notion  of  what  is  just  or  unjust." 

And  what  are  the  claims  alleged  in  favor  of  civil 
ization  as  a  remedial  agency  ?  It  should  be  a  suffi 
cient  answer  to  say,  that  civilization  contemplates 
man  only  as  an  inhabitant  of  this  terrestrial  globe, 
and  provides  not  for  his  weal  beyond.  And  its  most 
beneficent  instrumentality  is  composed  of  the  imple 
ments  of  agriculture,  and  of  the  mechanic  arts.  It 
sends  to  the  savage  tribes  of  the  earth,  as  its  best 
boon,  the  plough,  the  spindle,  and  the  loom,  whereby 
they  may  clothe  themselves  "  in  purple  and  fine  linen, 
and  fare  sumptuously  every  day  ;"  but  it  leaves  the 
soul  a  prey  to  remorse,  and  under  the  frown  of  heav 
en.  It  excites  no^hope  of  future  good  ;  awakens  no 
gratitude  to  the  Father  of  mercies ;  points  to  no 
divine,  atoning  work  ;  tells  of  no  redeeming  love, 
through  which  is  seen, 

"Up  earth's  dark  glade, 
The  gate  of  heaven  unclose." 


rROtOHTION  IN  BENEFICENCE.  4} 

The  Bible,  the  Sabbath,  and  the  cross  constitute  no 
elements  of  beneficent  power,  in  all  its  boasted  in 
strumentality.  In  its  happiest  influences,  it  leaves 
man  as  it  finds  him,  guilty  and  miserable,  in  darkness 
and  distress,  where  he  most  needs  light  and  relief. 

Nor  can  there  be  more  reliance  upon  the  enact 
ment  of  civil  law.  This  is  only  a  defensive  expedi 
ent,  adopted  by  communities  to  prevent  such  overt 
crimes  as  are  injurious  to  the  social  compact.  But 
in  preventing  the  criminal  act,  can  it  dictate  to  the 
heart,  and  sway  a  resistless  sceptre  over  its  stormy 
passions,  and  hush  its  wild  discord  into  harmony  and 
peace  ?  Can  it  carry  the  force  of  truth  into  the  dark 
caverns  of  the  soul,  combating  and  conquering  ini 
quity,  dethroning  selfishness,  purging  away  lust,  cast 
ing  out  revenge,  and  turning  the  plottings  of  villany 
into  plans  of  benevolence  ?  Can  it  restore  to  the 
conscience  its  legitimate  supremacy,  and  cast  down 
pride,  and  introduce  love  and  mercy  and  meekness  ? 
Can  it  break  up  "the  fallow  ground,"  and  "scatter 
the  good  seed,"  and  fructify  the  barren  soil,  and 
cause  it  to  bring  forth  a  rich  harvest  unto  God  ? 
"Canst  thou  draw  out  leviathan  with  a  hook;  or 
bore  his  jaw  through  with  a  thorn?'''  Law  is  a  rule, 
not  a  remedy.  Its  language  to  the  guilty  is  of  pun- 
isliment,  and  not  of  pardon.  "  The  letter  killeth." 
It  is  the  Spirit  that  giveth  life.  It  is  not  the  twelve 
tables  and  the  Justinian  code  that  man  needs,  but  tha 
four  gospels  and  the  twenty-one  epistles. 


42  THE   MISSION  OF  THE   CHURCH. 

Literature  and  its  refinements  are  no  more  ade 
quate  to  the  ends  of  Christian  beneficence,  than  is 
civilization  or  law.  If  we  look  to  the  periods  of  an 
tiquity  in  which  the  arts  were  carried  to  the  highest 
degree  of  refinement,  and  the  muses  were  most  suc 
cessfully  wooed  ;  if  we  take  our  stand  at  Athens,  tho 
eye  of  ancient  Greece,  and  muse  on  the  banks  of  the 
Ilyssus  with  Socrates,  or  sit  in  the  academy  with 
Plato,  or  walk  in  the  grove  with  the  Stagyrite  ;  or 
if  we  ascend  Parnassus  to  Apollo  and  the  muses,  or 
sit  by  the  Castalian  fount,  what  do  we  see  and  hear  ? 
Poetry,  the  enchanting  priestess  of  Nature,  by  her 
creative  genius  originating  a  popular,  pantheistic  my 
thology,  breathing  an  ideal  divinity  into  inanimate 
objects  ;  singing  of  Elysian  fields,  and  delighting  and 
deluding  the  people  by  allegory,  fable,  and  fiction — 
Sculpture,  setting  forth  her  matchless  skill  in  the 
works  of  a  Phidias  and  Praxiteles,  to  maintain,  amid 
the  perfection  of  physical  development  by  gymnas 
tic  exercises,  the  endangered  preeminence  of  the 
gods — Eloquence,  with  ease,  with  grace,  with  action, 
"  pouring  the  persuasive  strain,"  and  stirring  the 
soul  to  deeds  of  daring  and  of  blood — and  "Philos 
ophy,  flitting  across  the  night  of  Paganism  like  the 
lantern-fly  of  the  tropics,  a  light  unto  herself,  but 
alas,  no  more  than  an  ornament  of  the  surrounding 
darkness." 

In  surveying  the  wide  field  of  ancient  literature, 
the  Christian  eye  scarcely  rests  upon  one  spot  of 


PROPORTION  IN  BENEFICENCE.  43 

moral  greenness  and  beauty.  Rich  in  intellectual 
productions,  abounding  in  the  fruits  of  taste,  acute 
in  metaphysical  discrimination,  and  sparkling  some 
times  with  admirable  moral  precepts,  the  mass  of 
ancient  literature  is  nevertheless,  in  its  moral  influ 
ences,  corrupt  and  corrupting. 

Nor  has  the  literature  of  modern  times,  when  di 
vorced  from  Christianity,  accomplished  any  thing 
more  beneficent  for  the  world.  The  offspring  of 
scepticism  and  sensuality,  baptized  by  the  priests  of 
mammon,  it  has  sold  itself  as  the  servile  minister  of 
selfishness,  the  base  pander  to  lust,  to  pride  and 
power.  It  is  the  arsenal  of  evil,  rather  than  an 
auxiliary  of  good  to  mankind.  The  unsanctified  lit 
erature,  the  prostituted  press  of  the  nineteenth  cen 
tury  opposes  one  of  the  greatest  obstructive  forces 
to  the  progress  of  Christianity. 

Almost  equally  imbecile  has  a  corrupted  Christi 
anity  been  found,  in  the  work  of  repairing  the  ruin 
of  sin.  When  its  doctrines  are  adulterated  by  the 
subtleties  of  the  schoolmen,  and  its  morality  is  dis 
placed  by  the  refinements  of  Jesuitical  expediency ; 
when  the  church,  instead  of  transporting  the  word 
of  God  to  the  benighted  abroad,  locks  it  up  in  clois 
ters  at  home,  practically  teaching  salvation  through 
the  efficacy  of  sacraments,  rather  than  by  the  power 
of  the  cross  ;  when  priestcraft  joins  unholy  alliance 
with  kingcraft  to  pervert  the  pure  gospel  into  an  en 
gine  of  state,  fettering  freedom  and  forging  chains  for 


44  THE   MISSION   OF  THE    UlOJRCH. 

conscience  ;  when  pride  and  power  put  on  the  sacer 
dotal  garb,  and  ambition  strides  into  the  metropoli 
tan  chair,  and  wicked  men  lord  it  over  God's  heri 
tage,  and  shut  up  the  fountains  of  living  waters  from 
the  thirsty  people,  and  give  the  hungry  children's 
bread  to  dogs — then  Christianity  is  shorn  of  its 
mighty  power,  and  grinds  in  the  prison-house  of  its 
enemies.  Such  dreadful  perversion  blots  out  the 
sunlight  of  heaven,  and  leaves  men  to  walk  in  dark 
ness.  It  intercepts  them  in  their  approach  to  the 
inner  court  and  the  mercy-seat,  and  leaves  them  to 
wander  around  their  heavenly  Father's  house  as 
orphans  or  criminals.  It  bolts  the  windows  of  heav 
en,  pushes  back  the  hand  reached  down  for  human 
deliverance,  and  turns  out  of  its  appointed  channels 
the  current  of  divine  life  gushing  forth  for  the  cleans 
ing  of  human  souls.  Oh,  how  has  such  corruption 
made  the  church,  instead  of  light  and  life  and  salva 
tion,  a  kind  of  pestilence  and  plague,  the  occasion  of 
a  more  malignant  development  of  the  general  dis 
ease,  rather  than  of  its  cure  !  "  If  the  light  that  is 
in"  her  "be  darkness,  how  great  is  that  darkness  !" 
From  all  such  instrumentality,  Christian  benefi 
cence  studiously  withholds  herself.  Instead  of  rely 
ing  upon  such  means,  it  is  her  appropriate  work  to 
assail  them,  and  by  rectifying  reason,  sanctifying  gen 
ius  and  taste,  and  leading  men  to  the  pure  foun 
tains  of  divine  science,  to  transfer  them  from  the 
heathen  to  the  Christian  side  of  the  conflict.  For 


PROPORTION  IN  BENEFICENCE.  45 

this  she  levies  no  armies,  except  those  bearing  the 
weapons  of  a  spiritual  warfare.  She  sends  out  no 
fleets,  save  those  under  commission  from  the  great 
King.  She  lays  no  siege  but  for  the  bombardment 
of  the  strongholds  of  principalities  and  powers,  and 
to  pour  forth  the  "junipers  of  hot  conviction"  into 
the  ancient  battlements  of  spiritual  wickedness  in 
high  places.  She  has  no  gaudy  trappings,  no  glit 
tering  pageantry,  no  bewitching  mysticism  for  the 
vain-glorious  and  imaginative.  She  comes  to  us  with 
the  Gospel  of  Jesus.  The  hopes  of  the  race  are  sus 
pended  on  the  simple  but  powerful  doctrine  of  the 
cross,  rendered  effectual  by  the  Holy  Spirit. 

See  now  its  operation.  It  lays  its  account  directly 
with  the  heart,  and  in  the  attire  of  simple  truth, 
seizes  the  conscience,  piercing  the  innermost  soul 
with  the  conviction  of  sin,  and  pointing  the  guilt- 
stricken  sinner  to  the  cross  of  Christ.  Subduing  the 
heart,  its  first  conquest  gives  the  pledge  of  victory  in 
all  its  subsequent  encounters.  It  unites  the  believer 
through  a  living  faith  to  a  divine  Redeemer,  by  whom 
he  is  borne  up  into  the  dazzling  visions  of  the  spirit 
ual  world,  and  permitted  to  look  upon  glories  that 
eclipse  the  brightness  of  all  earthly  splendor.  It 
presents  to  him  the  great  overmastering  truth,  that 
"  God  is  love,"  and  illustrates  it  to  him  by  the  cross. 
"  Herein  is  love." 

"  God  so  loved  the  world,  that  he  gave  his  only  be 
gotten  Son,  that  whosoever  believeth  in  him  should 


46  THE   MISSION  OF  THE   CHURCH. 

not  perish,  but  have  everlasting  life."  "What  words 
are  those  you  read  ?  What  sounds  are  those  I  heard  ? 
Let  me  hear  those  words  again,"  exclaims  a  poor 
South  Sea  islander,  as  the  missionary  Nott  is  read 
ing  this  passage  from  the  gospel  of  John.  "  Is  that 
true?  Can  that  be  true?  God  loved  the  world 
when  the  world  did  not  love  him  !  Can  that  be 
true  ?"  And  when  assured  that  it  is  true,  with  a 
heart  too  full  for  utterance,  he  retires  to  meditate  on 
the  amazing  love  of  God,  which  has  reached  and 
subdued  his  soul.  A  wretched  pilgrim  on  the  coast 
of  Malabar  inquires  of  his  priests  how  he  can  make 
atonement  for  his  sins,  and  is  directed  to  drive  iron 
spikes  through  his  sandals,  and  walk  four  hundred 
and  eighty  miles.  While  he  reposes  under  a  shady 
tree,  and  waits  for  healing  and  strength,  as  from 
the  loss  of  blood  he  is  often  compelled  to  do,  the 
herald  of  the  gospel  comes  forth,  and  preaches  to 
him  from  the  words,  "  The  blood  of  Jesus  Christ 
cleanseth  us  from  all  sin."  The  victim  of  Pagan 
delusion  rises  from  the  ground,  throws  oil'  his  tortur 
ing  sandals,  and  crying  out,  "  This  is  what  I  want," 
becomes  a  living  witness  of  the  power  of  the  truth 
to  which  he  listened.  "  That  is  what  I  want,  that  is 
what  I  want"  exclaimed  a  poor  Hindoo,  on  hearing 
that  ''the  Son  of  man  came  to  seek  and  to  save  that 
which  was  lost."  And  this  is  what  the  heathen 
want — what  all  men  want.  It  is  light  in  darkness, 
hope  in  despair,  life  in  death. 


PROPORTION  IN  BENEFICENCE.  47 

And  this  is  just  the  instrumentality  which  heaven 
has  provided.  To  the  polluted,  the  gospel  opens  a 
fountain  of  cleansing  waters.  To  the  condemned, 
it -presents  a  forgiving  God.  To  the  thirsty,  it  is  a 
river  of  life.  To  the  hungry,  it  is  the  bread  of  heav 
en.  The  weary  it  lays  in  sweet  repose  on  the  bosom 
of  a  loving  Saviour.  The  fallen  heir  of  glory  it 
makes  a  king  and  a  priest  unto  God.  It  illumines 
the  darkened  understanding.  It  rouses  the  slumber 
ing  conscience.  It  subdues  the  rebellious  will.  It 
descends  into  the  affections,  and  like  the  angel- visit 
ant  at  Bethesda,  imparts  a  purifying  and  healing 
power,  and  recovers  the  whole  man. 

See,  too,  the  harmony  in  the  operations  of  this  in 
strumentality,  by  principles  seemingly  paradoxical. 
The  doctrine  of  man's  apostasy  is  most  impressively 
taught  by  the  means  appointed  for  his  recovery. 
The  soul  is  impressed  with  a  sense  of  its  ruin  by 
that  which  takes  from  it  the  deep  gloom  of  despair. 
Provision  is  made  for  the  pardon  of  sin  in  a  way 
which  demonstrates  that  it  cannot  be  palliated.  The 
gospel  provides  for  moral  purity  by  a  transaction 
which  deepens  the  sense  of  moral  pollution, 'and  dis 
pels  the  terrors  of  guilt  by  a  fact  that  proclaims  the 
turpitude  of  transgression.  It  awakens  the  keenest 
sensibility  to  the  claims  of  duty  by  that  which  makes 
propitiation  for  the  sin  of  neglected  duty.  It  recti 
fies  reason  and  subdues  the  will  by  a  process  which 
elevates  the  moral  sentiments.  It  nurtures  zea« 


48  THE. MISSION  OF  THE   CHURCH. 

without  making  zealots,  and  leads  to  the  contem 
plation  of  mysteries,  yet  has  no  tendency  to  make 
mystics.  It  fosters  alike  reflection  and  action,  joins 
faith  and  charity,  teaches  dependence  and  respon 
sibility,  harmonizes  the  discordant  elements  of  our 
nature,  and  turns  all  our  energies  into  the  channel 
of  sweet  obedience  and  love.  It  unites  sublimity 
with  simplicity,  gives  high  moral  dignity  to  the 
smallest  act  of  obedience,  and  chronicles  for  the  ad 
miration  of  the  world  the  donation  of  "  two  mites  " 
as  the  testimonial  of  love.  Prudent,  it  is  neither 
temporizing  nor  timid ;  cautious,  it  is  nevertheless 
decisive  and  energetic ;  "  sorrowful,  yet  always  re 
joicing  ;  as  having  nothing,  yet  possessing  all  things." 
Thus  radically  and  thoroughly,  and  almost  paradoxi 
cally,  does  the  gospel  work  in  the  heart  of  the  indi 
vidual,  preparing  its  way  to  permeate  and  pervade 
society. 

Going  forth  into  the  icoj'ld,  the  gospel  knows  no 
truce  with  error,  no  compromise  with  sin,  no  compact 
with  artifice,  no  resort  to  stratagem.  Openly  and 
boldly  it  lays  the  axe  at  the  root  of  every  evil  tree, 
and  destroys  its  fruit,  not  by  clipping  oil'  the  twigs, 
but  by  hewing  down  the  trunk.  It  dries  up  the 
streams  of  human  woe,  not  by  artificial  processes 
of  heating  the  air,  but  by  closing  up  the  fountains. 
And  it  gives  good  guarantee  of  its  effectual  working 
by  the  class  among  whom  it  begins.  "To  the  poor 
the  gospel  is  preached ;"  and  from  this  class  it  works 


PROPORTION  IN   BENEFICENCE.  49 

upward  through  all  the  intermediate  strata  of  society 
to  the  highest. 

The  gospel  comes  to  man  as  a  benefactor  in  his 
social  relations.  Prescribing  his  duties,  it  utters  its 
severest  anathemas  against  those  who  rudely  trench 
upon  the  rights  and  privileges,  or  overleap  the  boun 
daries  of  the  social  state.  It  raises  woman  from  ser 
vile,  almost  soulless  barbarism,  to  civilized  and  Chris 
tian  refinement,  and  leads  her,  as  among  the  Cafires, 
to  regard  the  missionary  as  "  the  shield  of  woman," 
and  to  consider  his  approach,  as  the  female  savages 
of  New  England  did  that  of  Eliot,  the  "advent  of 
an  angel."  It  nurses  feeble  infancy,  and  trains  th< 
opening  mind  to  virtue  and  happiness.  It  extends 
its  protecting  arm  to  infirm  old  age,  and  adminis 
ters  rebuke  to  the  "  child  "  that  demeaneth  himself 
"  proudly  against  the  ancients."  All  "  the  lesser 
charities  that  soothe,  and  cheer,  and  bless,"  the  do 
mestic  virtues,  the  sacred  endearments  which  consti 
tute  the  bliss  and  charm  of  social  life,  all  find  their 
source  in  the  gospel  of  Christ. 

With  equal  efficiency  and  success,  does  the  Chris 
tian  religion  operate  upon  the  civil  condition  of  man. 
By  creating  a  sense  of  individual  responsibility,  it 
awakens  a  desire  for  personal  freedom  ;  and  through 
the  restraint  which  it  imposes,  by  motives  drawn  from 
higher  than  human  enactments,  it  makes  that  free 
dom  safe  and  salutary.  It  presents  the  Bible  as  the 
great  statute  book  of  heaven  for  men,  and  creates 

Miss,  of  Church.  1  G 


50  THE   MISSION  OF   THE    CHURCH 

loyal  subjects,  by  securing  just  rulers  and  the  enact 
ment  of  just  laws.  It  maintains  incessant  warfare 
with  pride  and  ambition  and  false  honor,  the  three 
grand  procurers  of  barbarism,  brutality,  and  blood 
shed.  It  sets  forth  the  law  of  equity,  humility,  and 
love  as  the  rule  of  international  commerce,  and 
binds  kings  as  well  as  subjects  by  the  principles  of 
individual  responsibility  and  honesty.  Under  the  in 
fluence  of  the  gospel,  oppression  shall  cease  from  the 
earth.  The  clarion  of  war  shall  no  more  call  hostile 
armies  to  the  field  of  sanguinary  conflict.  The  hero 
shall  be  stripped  of  the  guise  of  false  glory,  in  which 
men 

"  Smile  assent  at  giant  crime, 
And  call  the  darkest  deeds  sublime;" 

and  he  only  whose  works  of  love  and  mercy  procure 
for  him  the  approval  of  heaven,  shall  receive  the 
applause  of  men.  A  new  standard  of  glory  will 
Christianity  present  to  the  nations  of  the  earth,  arid 
challenge  kings  and  potentates  to  a  new  style  of 
achievement.  To  do  good  and  not  evil,  to  save  man 
and  not  destroy  him,  will  characterize  that  day  when 
love  shall  smile  in  every  eye,  and  peace  shall  dwell 
in  every  bosom,  and  earth  shall  become  a  type  and 
foretaste  of  heaven. 

The  auspicious  dawn  of  such  a  day  already  gilds 
the  eastern  horizon.  What  has  swept  idolatry  with 
its  diabolical  abominations  from  the  Tahitian,  Sand 
wich,  and  Society  Islands,  and  from  nearly  a  huti- 


PROPORTION  IN  BEISEFICENCE.  51 

dred  adjacent  and  other  islands  of  the  sea,  and  is 
leading  to  its  downfall  in  India  ?  The  Gospel.  What 
has  brought  nearly  half  a  million  of  the  worshippers 
of  stocks  and  stones  to  the  knowledge  of  the  true 
God,  and  gathered  half  as  many  more  youthful  and 
adult  pupils  into  schools  in  the  process  of  intellect 
ual  and  moral  improvement?  The  Gospel.  Behold 
a  JNTew  Zealand  chiqftain,  the  veteran  warrior  of 
many  battles,  rising  in  the  midst  of  a  group  of  New 
Zealand  children  assembled  by  their  native  teachers 
for  examination  in  the  presence  of  their  parents 
Hear  him  exclaim  with  irrepressible  emotion,  "  Let 
me  speak ;  I  must  speak.  0  that  I  had  known  that 
the  gospel  was  coming !  0  that  I  had  known  that 
these  blessings  were  in  store  for  us  !  Then  I  should 
have  saved  my  children,  and  they  would  have  been 
among  this  happy  group,  repeating  these  precious 
truths  ;  but  alas,  I  destroyed  them  all,  and  now  I 
have  not  one  left."  Then  bursting  into  tears,  and 
cursing  the  gods  which  they  had  formerly  worship 
ped,  he  continues,  "  It  was  you  that  infused  this  sav 
age  disposition  into  us ;  and  now  I  shall  die  childless, 
although  I  have  been  the  father  of  nineteen  children. 
0  that  some  one  had  seized  my  murderous  hand,  and 
told  me  the  Gospel  is  coming  to  our  shores."  What 
has  wrought  this  change  ?  The  Gospel.  What  has 
enabled  the  missionary  to  exclaim  of  two  hundred 
thousand  converts  gathered  into  more  than  a  thousand 
Christian  churches,  as  Paul  did  of  the  Ephesians,  "  Ye 


52  THE   MISSION  OF  THE   CHURCH. 

were  sometime  darkness,  but  now  are  ye  light  in  the 
Lord ?"  The  Gospel.  What  has  borne  up  before  the 
throne  that  bright  throng  of  ransomed  ones.  "  out  of  all 
nations  and  kindreds  and  people  and  tongues,"  from 
South  Africa,  from  Eastern  Asia,  from  Greenland, 
from  the  savage  tribes  of  North  America;  and  from 
the  islands  of  the  sea ;  and  has  put  a  new  song  into 
their  mouth,  "  Salvation  to  our  God  which  sitteth 
upon  the  throne,  and  unto  the  Lamb?"  The  Gospel 
proclaimed  by  the  missionary.  Oh,  it  is  this  pre 
cious  doctrine,  Christ  and  him  crucified,  that  shall 
be  the  instrument  of  bringing  down  out  of  heaven 
the  new  Jerusalem  from  God,  "  which  shall  have  no 
need  of  the  sun,  neither  of  the  moon  to  shine  in  it ; 
for  the  glory  of  God  shall  lighten  it,  and  the  Lamb 
shall  be  the  light  thereof."  It  is  by  this  only,  that 
guilt  is  cancelled  and  sin  taken  away,  the  polluted 
cleansed,  the  outcast  called  home,  and  the  miserable 
filled  with  "  the  peace  of  God  "  and  "the  comfort  of 
love."  Who  can  compute  the  results  of  such  an 
instrumentality  ?  They  are  measureless  as  the  bliss 
of  heaven,  endless  as  the  duration  of  God.  Who 
can  estimate  the  importance  of  such  instrumental 
ity?  It  is  wise  as  the  councils  of  heaven,  "precious 
as  the  blood  of  Christ,"  necessary  as  the  salvation 
of  the  soul,  and  commensurate  with  the  most  wide 
spread  and  disastrous  consequences  of  sin. 

But  can  this  instrumental  agency  prevail  over  all 
the  mighty  and  malignant  foes  which  set  themselves 


PROPORTION   IN  BENEFICENCE.  53 

against  it  ?  The  trial  has  been  met,  the  experiment 
made.  Benevolence  has  prevailed  over  selfishness, 
love  over  hate.  God  over  man.  The  church  has  sur 
vived,  and  not  only  so,  but  she  has  flourished  in  her 
bitterest  persecutions.  Fire  cannot  burn  her,  water 
cannot  drown  her,  nor  the  "wild  beasts  out  of  the 
wood ' '  devour  her.  Two  converts  are  born,  for 
every  one  that  is  burnt.  "  The  blood  of  the  mar 
tyrs  is  the  seed  of  the  church."  The  fires  burnish 
her,  and  the  waters  purify  her.  Dangers  enlarge 
her,  and  the  rack  emancipates  her.  Her  opposers 
help  her  on,  and  her  foes  build  her  up.  The  fulmi- 
nations  of  kings  and  cardinals  against  her  hasten 
the  accomplishment  of  the  purposes  of  the  King  ot 
kings  in  her  favor.  From  temporary  defeat,  she 
rises  with  renewed  energy  for  permanent  triumph. 
Every  external  pressure  she  throws  off  by  the  op 
eration  of  an  internal  divine  power.  Decrees  arid 
bolts  and  bars  and  fire  and  faggots  hinder  not  her 
progress.  Bonds  and  tortures  and  terrors  and  death 
prevent  not  her  increase.  Yea,  in  all  these,  and  by 
means  of  these,  she  triumphs.  What  would  destroy 
other  things,  developes  the  mighty  power  of  the  gos 
pel.  What  would  put  back  other  causes,  advances 
this.  Under  those  circumstances  in  which  other 
organizations  would  perish,  the  church  prevails. 

Do  you  ask  how  these  wonders  are  to  be  accounted 
for  ?  By  the  inherent  divine  power,  by  the  elements 
of  increase  and  of  immortality  residing  in  the  Gospel 


54  THE   MISSION  OF   THE    CHURCH. 

of  Jesus.  The  covenant  of  the  church,  in  carrying 
out  its  grand  beneficent  work  of  converting  the  world, 
is  with  her  almighty  Head,  who  sits  above  the  storms, 
and  infuses  his  own  insuppressible  and  indestructible 
spirit  of  energy  into  the  hearts  of  all  his  followers. 
"  The  Lord  her  God  in  the  midst  of  her  is  mighty." 
"  The  Lord  hath  made  bare  his  holy  arm  in  the  eyes 
of  all  nations,"  therefore,  "  all  the  ends  of  the  earth 
shall  see  the  salvation  of  our  God."  Is  not  this  an 
instrumentality  adequate  to  the  most  sublime  and 
comprehensive  benevolence  of  the  church?  Is  it  not 
adapted  to  every  want  of  man,  in  every  clime  and 
every  condition  ?  It  is  the  "power  of  God."  What 
can  resist  it  ?  It  is  "  the  wisdom  cf  God."  What 
can  counterwork  it  ?  It  involves  the  highest  moral 
energies,  the  purest  moral  influences,  and  the  wisest 
adaptation  of  moral  means  to  their  ends.  It  is  heav 
en's  matchless  instrumentality  for  accomplishing 
heaven's  own  most  gigantic  purposes  of  love. 

See  now,  how  this  instrumentality  harmonizes 
with  the  ends  sought  in  beneficence.  Are  they  vast  ? 
It  is  commensurate  in  its  achieving  power  with  their 
mightiest  and  most  far-reaching  aspirations.  Are 
they  important  ?  It  is  equal  in  efficiency  to  the  ac 
complishment  of  their  weightiest  results.  The  im 
mortal  soul,  with  its  expanding  capacities  for  happi 
ness  or  misery,  may  be  safely  trusted  to  its  redeeming 
efficacy.  It  has  borne  millions  of  suc;h  souls  from  the 
pollutions  and  miseries  of  earth,  to  bask  in  the  sun- 


PROPORTION  IN  BENEFICENCE.  55 

light  and  "bliss  of  heaven,  clothing  them  in  robes  of 
spotless  purity,  and  placing  on  their  heads  crowns  of 
fadeless  glory.  Millions  more,  now  on  the  earth,  it 
is  bearing  on  to  the  same  glorious  consummation. 
And  of  the  countless  spirits  yet  to  pass  through  this 
world  of  sin  and  sorrow,  not  one,  to  whom  its  mighty 
power  may  be  applied,  shall  fail  to  reach  that  "  bet 
ter  land,"  where  faith  passes  into  bright  fruition,  and 
hope  melts  away  into  the  fulness  of  inexpressible 
bliss,  and  love  achieves  her  seraphic  heights  and 
burns  with  more  than  seraphic  fire. 

"  Rise,  kindling  with  the  orient  beam  ; 
Let  Calvary's  hill  inspire  the  theme ! 

Unfold  the  garments  rolled  in  blood. 
0  touch  the  soul,  touch  all  her  chords 
With  all  the  omnipotence  of  words, 

And  point  the  way  to  heaven — to  God." 

THIRD  GENERAL  PROPOSITION. 
EVERY  MAN'S  CHARITABLE  CONTRIBUTIONS  SHOULD 

BE  PROPORTIONATE  TO  HIS  PECUNIARY  MEANS  AND  FA 
CILITIES  FOR,  APPLYING  THE  INSTRUMENTALITY. 

This  is  the  divinely  established  rule  of  proportion. 
"  According  to  the  ability  that  God  giveth."  "  As 
God  hath  prospered  you."  "  Every  man  according 
to  his  several  ability."  In  these  and  similar  passa 
ges  of  the  word  of  God,  it  is  implied  that  every  one 
is  able  to  do  something,  and  it  is  affirmed  that  each 
one  should  do  according  to  that  ability.  The  only 
question  on  which  there  can  be  doubt  or  difficulty  is, 


56  THE   MISSION   OF  THE    CHURCH. 

What  is  each  man's  ability?  In  determining  this 
question,  we  shall  be  assisted  by  the  three  following 
references. 

1 .  By  reference  to  the  beneficence  of  the  Jewish 
church.  There  is  a  tendency  to  make  the  benefi 
cent  economy  of  the  former  dispensation  a  directory 
in  the  Christian  dispensation  ;  and  most  men  feel 
that  by  employing  a  tenth  of  their  income  for  char 
itable  purposes,  they  are  meeting  the  requirement  of 
the  Mosaic  law,  and  consequently  fully  discharging 
their  duty.  But  there  are  two  errors  in  such  an 
hypothesis.  One  is  in  supposing  the  proportion  re 
quired  by  the  Jewish  system  to  be  only  a  tenth  ;  and 
the  other  in  assuming  that  the  measure  of  liberality 
which  answered  the  law  of  Moses,  equally  harmo 
nizes  with  the  law  of  Christ. 

After  their  deliverance  from  Egypt,  the  first-born  of 
every  creature  was  required  to  be  consecrated  to  tlio 
Lord,  in  memory  of  that  signal  event.  The  first 
born  child  belonged  to  the  Lord,  and  was  to  be  re 
deemed  at  the  age  of  one  month,  by  a  price  paid  to 
the  priest.  Such  beasts  as  it  was  not  lawful  to  oiler 
in  sacrifice,  as  horses  and  camels,  might  be  redeemed 
or  exchanged  for  such  as  were  lawful  to  be  offered, 
as  sheep  or  oxen.  The  first-born  of  all  clean  beasts 
were  to  be  sacrificed,  and  their  flesh  given  to  the 
priest.  At  the  harvest  and  vintage,  the  first-fruits 
of  the  fields,  the  corn  and  wine  and  oil,  were  to  be 
brought  to  the  priest,  and  the  gleanings  and  the 


PROPORTION  IX  BENEFICENCE.  57 

corners  of  the  fields  were  to  be  left  for  the  poor. 
Also  the  first-fruits  of  the  wool  when  the  sheep  were 
shorn,  of  the  wheat  when  threshed,  of  the  dough 
when  kneaded,  and  of  the  bread  when  baked,  were 
to  be  offered  before  the  Lord.  Of  fruit-trees,  they 
were  allowed  to  gather  nothing  for  themselves,  until 
after  the  fourth  bearing  year.  All  fruit  till  this 
period  was  considered  sacred  to  the  Lord,  and  was 
given  to  the  poor,  as  was  also  the  spontaneous  fruit 
of  the  fields  every  seventh  year.  In  addition  to  these, 
one  tenth  was  paid  to  the  Levites,  as  a  remuneration 
for  their  services  to  the  church  and  nation;  and 
after  this,  what  remained  was  again  assessed,  and 
another  tenth  was  expended  in  the  feasts  and  sacri 
fices  of  the  temple,  and  for  the  poor.  At  their 
feasts,  besides  the  Levites,  widows,  orphans,  stran 
gers,  and  the  poor  of  every  description,  were  to  be 
invited.  And  at  the  close  of  every  third  year,  that 
there  might  be  no  evasion  of  the  law,  all  were  re 
quired  to  make  solemn  asseveration  before  the  Lord, 
that  the  whole  of  this  second  tithe  had  been  applied 
to  the  prescribed  objects.  Lev.  27  :  30-34;  Deut. 
12:17,18;  14:22-29;  26:12-15. 

And  what  was  the  chief  point  of  instruction  which 
Jehovah  designed  to  impress- upon  his  people  by  such 
an  admirably  arranged  system  of  beneficence  ?  That 
ho  was  the  proprietor  of  their  fields,  their  flocks,  and 
their  herds,  and  that  they  were  dependent  on  him 
for  sunshine  and  rain,  for  seed-time  and  harvest 


58  THE   MISSION  OF   THE   CHURCH. 

How  expressively,  then,  does  the  patriarchal  and 
Mosaic  doctrine  of  tithes  carry  along  with  it  the 
Christian  idea  of  steicarchliip.  How  suited  to  meet 
and  to  counteract  the  tendencies  of  the  human  heart 
to  covet  ousness.  It  should  also  be  remembered, 'that 
this  proportion,  large  as  it  is,  was  the  minimum  meas 
ure  of  Jewish  liberality,  the  least  which  their  system 
allowed  ;  while  the  attractive  and  exciting  circum 
stances  under  which  they  presented  their  tithes  and 
offerings,  and  the  influence  of  the  temple  service, 
especially  of  their  public  festivals,  led  them  often 
greatly  to  exceed  the  rule. 

But  there  were  peculiar  exigencies  in  the  history 
of  the  Jewish  church,  which  illustrate  the  spirit  of 
their  beneficence  even  better  than  the  annual  im 
posts  levied  upon  them  by  the  law  of  Moses.  The 
liberality  of  the  Jews  in  the  construction  of  the  tab 
ernacle,  and  the  erection  of  the  temple,  has  seldom 
been  equalled  in  the  Christian  church,  and  perhaps 
never  surpassed.  Just  emerging  from  the  oppressive 
bondage  in  Egypt,  and  destined  to  be  wanderers  for 
forty  years  in  the  wilderness,  we  should  hardly  have 
expected  them  to  be  called  on  to  make  large  offerings 
for  any  purpose.  Yet  scarcely  were  they  free  from 
their  pursuers,  ere  the  word  of  the  Lord  came  to 
Moses,  saying,  "  Speak  unto  the  children  of  Israel, 
that  they  bring  me  an  offering  :  of  every  man  that 
giveth  it  willingly  with  his  heart,  ye  shall  take  rny 
ofLering.  And  this  is  the  offering  that  ye  shall  take  of 


PROPORTION   IN   BENEFICENCE.  £fj 

them ;  gold,  and  silver,  and  brass,  and  blue,  and  pur 
ple,  and  scarlet,  and  fine  linen,  and  goats'  hair,  and 
rams'  skins  dyed  red,  and  badgers'  skins,  and  shittim- 
\vood,  oil  for  the  light,  spices  for  anointing  oil  and  for 
sweet  incense,  onyx  stones,  and  stones  to  be  set  in 
the  ephod,  and  in  the  breastplate."  Out  of  these, 
the  tabernacle  and  its  utensils  and  appurtenances 
were  to  be  constructed,  the  ark  of  testimony,  the 
mercy-seat,  the  altar,  and  laver  and  candlesticks,  all 
wrought  of  the  most  precious  materials,  and  overlaid 
with  pure  gold.  See  now  this  people,  just  from  their 
degrading  servitude,  with  comparatively  small  pos 
sessions,  and  little  means  of  adding  to  them.  When 
religion  is  to  be  promoted  at  the  call  of  God,  they 
withhold  nothing,  until  the  end  is  accomplished. 
All  give  with  a  willing  mind,  not  a  certain  portion 
of  their  income,  but  a  large  part  of  their  possessions. 
They  devote  it  freely  and  joyfully  to  the  service  of 
the  church.  And  they  thus  give  an  example  of  lib 
erality  which  it  has  pleased  the  Almighty  to  trans 
mit  to  all  following  generations,  as  an  incentive  to 
the  same  devotion,  and  a  proof  that  inauspicious  cir 
cumstances  are  not  always  an  excuse  for  refusing  the 
•calls  of  benevolence. 

Pass  now  to  the  reign  of  David.  It  was  not  for 
him  to  build  the  temple,  although  it  was  in  his  heart 
so  to  do.  Yet,  before  the  affairs  of  his  kingdom  were 
settled,  and  he  was  quietly  seated  on  the  throne,  he 
began  the  work  of  gathering  materials  for  the  mag- 


60  THE   MISSION   OF   THE    CHURCH. 

nificent  structure.  "Behold,"  says  he  to  his  son,  "in 
my  trouble  I  have  prepared  for  the  house  of  the 
Lord  a  hundred  thousand  talents  of  gold,  and  a 
thousand  thousand  talents  of  silver ;  and  of  brass  and 
iron  without  weight,  for  it  is  in  abundance  ;  timber 
ako  and  stone  have  I  prepared  ;  and  thou  mayest  add 
thereto.'-'  "  Of  the  gold,  and  the  silver,  and  the  brass, 
and  the  iron,  there  is  no  number."  With  these  im 
mense  and  other  additional  materials,  the  vast  and 
splendid  edifice  was  reared,  at  an  expenditure  esti 
mated  by  some  at  three  thousand  millions  of  dol 
lar?,.  How  did  they  respond  to  this  extraordinary 
call  ?  Reluctantly  ?  No.  Did  they  allege  pleas  of 
poverty,  or  of  concurrent  claims  for  other  objects  ? 
Not  one.  The  people  rejoiced,  for  they  offered  will 
ingly,  and  more  than  was  needed.  And  David 
blessed  the  Lord  before  all  the  congregation,  and 
said,  "Who  am  I,  and  what  is  my  people,  that  we 
should  be  able  to  offer  so  willingly  after  this  sort  ?" 
Now,  what  is  the  principle  upon  which  is  made 
this  voluntary  consecration  of  treasure  unto  the  Lord  ? 
This  happy  monarch's  eucharistical  prayer  contains 
its  announcement :  "0  Lord  our  God,  all  this  store 
that  we  have  prepared  to  build  thee  a  house  for 
thine  holy  Name,  cometh  of  thine  hand,  and  is  all 
thine  own;"  "for  all  things  corne  of  thee,  and  of 
thine  own  have  we  given  thee."  It  is  the  Chris 
tian  principle  of  stewardship,  which  inheres  as  an 
essential  element  of  every  dispensation  from  Gene- 


PROPORTION  IN  BENEFICENCE.  61 

sis  to  Revelation.  It  is  the  doctrine,  that  "  the  silver 
and  the  gold  are  the  Lord's ;"  that  he  has  an  indis 
putable  right  to  all  that  his  creatures  possess  ;  that 
there  are  higher  uses  to  which  it  may  be  applied, 
yielding  purer  and  more  elevated  and  permanent 
enjoyment  than  personal  aggrandizement  or  selfish 
gratification  ;  and  that  when  God  calls,  whatever 
may  be  the  proportion  or  amount,  man's  cheerful 
response  always  secures  the  divine  favor. 

When  Christians  refer  to  the  tithing  system  of  the 
Jews,  as  a  guide  in  adjusting  the  proportion  of  their 
income  which  should  be  devoted  to  objects  of  benefi 
cence,  it  is  important  to  take  into  account  the  free 
will  offerings  which  accompanied  the  working  of 
the  system,  as  well  as  the  regular  imposts  laid  upon 
the  people.  The  deep,  underflowing  spirit  of  the 
economy  should  be  understood,  as  well  as  the  simple 
letter  of  its  statutory  enactments.  Yet,  the  careful 
collation  of  these  laws  will  be  sufficient  to  explode 
the  popular  idea,  that  the  devotement  of  a  tenth  of 
our  income  brings  our  beneficence  into  agreement 
with  the  divine  rule  given  to  the  Jews.  The  Old 
Testament  doctrine  upon  the  subject  of  beneficence 
cannot  be  fully  exemplified  by  a  less  proportion,  as 
we  have  said,  than  one  fourth  of  a  man's  income 

And  this  proportion  was  required  of  the  Jews, 
under  circumstances,  in  some  respects,  widely  differ 
ent  from  those  under  which  Christians  are  called  to 
live.  It  was  simply  for  chatty,  and  the  mairite- 


62  THE   MISSION  OF   THE   CHURCH. 

nance  of  religion  at  home.  The  Jewish  church  had 
received  no  commission  to  diffuse  her  religion  ibroad 
The  difference  in  this  particular,  between  the  dispen 
sations  of  Moses  and  of  Christ,  is  great.  The  formei 
was  simply  conservative  and  defensive.  The  latter  is 
essentially  reformatory  and  aggressive.  The  one  was 
a  system  of  special  rules  and  of  a  cumbersome  ritual 
service.  The  other  is  a  system  of  religious  principles, 
and  of  spiritual  worship.  One  was  for  the  twelve 
tribes;  the  other  is  for  the  world.  In  the  one,  ':HE 
TRUTH  dwelt  in  gorgeous  symbols  and  attractive  cer 
emonies  ;  in  the  other,  He  manifested  himself  in  "  the 
fulness  of  the  Godhead,  bodily,"  and  still  is  present 
by  his  spiritual  and  subduing  power. 

Can  those  living  under  dispensations  so  diverse, 
with  blessings  so  unequal,  have  devolved  upon  them 
only  an  equal  measure  of  duty  and  effort  ?  Can  we 
make  the  rule  of  Jewish  beneficence  in  a  conserva 
tive  system,  the  measure  of  our  own  in  a  diffusive 
and  an  aggressive  one  ?  Can  the  Christian  con 
science  be  satisfied  with  a  scale  of  liberality,  for  both 
domestic  and  foreign  beneficence,  less  than  half  as 
large  as  that  which  the  claims  of  one  of  these  ob 
jects  made  upon  the  Jewish  conscience  ? 

An  opulent  man  deducts  one  tenth  from  his  in 
come  for  charity.  Half  of  the  remainder  may  be  re 
quired  for  his  necessary  family  expenditures.  After 
this  he  adds  four  times  as  much  to  his  stock  in  trade, 
or  capital  at  interest,  a*  he  allows  for  charity.  He 


PROPORTION   IN  BENEFICENCE.  63 

reserves  for  himself  nine  parts  of  all  that  with  which 
he  has  been  blessed,  and  allows  one  part  to  God  for 
the  salvation  of  the  world.  Is  he  benevolent  ? 

There  are  circumstances,  it  is  true,  in  which  a 
tenth  of  a  man's  income,  would  be  a  large  proportion. 
But  there  are  other  circumstances,  in  which  it  would 
be  a  small  proportion.  In  some,  it  would  cost  self- 
denial.  In  others,  it  would  not  be  felt.  Three 
fourths  of  a  large  income  might  be  a  less  proportion 
than  one  tenth,  or  even  one  fiftieth  of  a  small  one. 
So  that  he  who  gave  least  would,  in  an  important 
sense,  give  most,  for  he  would  do  it  at  the  greatest 
sacrifice.  Such  is  the  inequality  which  would  result 
from  adopting  any  fixed  proportion  as  applicable  in 
all  cases. 

2.  A  reference  to  the  beneficent  spirit  of  the  early 
Christian  church.  It  will  be  admitted,  that  the 
early  Christians  were  in  a  condition,  as  favorable  at 
least,  for  forming  a  correct  judgment  in  the  matter 
of  beneficence,  as  any  who  have  come  after  them 
Some  of  them  were  called  by  the  Saviour  himself. 
They  received  instructions  from  his  own  lips.  The 
sweet  and  elevating  influence  of  his  personal  pres 
ence  and  conversation,  embalmed  in  their  memory 
t  lie  recollection  of  all  that  he  did  and  said  and  suf 
fered.  Under  this  influence,  they  went  forth  to  the 
world,  bright  examples  of  Christian  beneficence. 
They  "  sold  their  possessions  and  goods,  and  parted 
them  to  all  men  as  every  man  had  need."  They 


G4  THE   MISSION  OF  THE    CHURCH. 

felt  that  they  were  made  the  executors  of  their  Sav 
iour's  last  will  and  testament  to  a  lost  world,  and 
that  whatsoever  of  their  possessions  could  subserve 
the  accomplishment  of  the  sacred  trust,  should  be 
freely  laid  upon  the  altar  of  sacrifice.  Nothing1  short 
of  the  dedication  of  their  entire  substance  and  lives 
to  the  cause  of  such  a  Master,  in  the  execution  of 
such  a  testament,  met  their  ideas  of  duty,  or  ex 
pressed  their  sense  of  gratitude  and  love.  Their 
renunciation  of  the  world  in  its  pride  and  pomp 
and  power,  was  actual  and  entire.  They  lived  in 
it  only  to  do  good.  The  glad  tidings  which  they 
had  received,  it  was  their  great  object  to  communi 
cate.  They  had  contemplated  the  infinite  riches 
of  the  grace  of  God,  and  had  lost  the  desire  for 
all  other  riches.  Honor,  power,  wealth,  learning, 
eloquence,  were  valued  by  them  only  as  they  con 
tributed  to  diffuse  the  blessings  of  the  cross,  or  con 
stituted  the  means  of  a  more  costly  sacrifice  to  Him 
who  died  upon  it.  The  cross  !  For  this>  they  could 
relinquish  all,  and  endure  all.  In  this,  they  gloried. 
And  in  the  ardor  of  love,  inspired  by  this,  they  "  took 
joyfully  the  spoiling  of  their  goods,"  and  the  crown 
of  martyrdom.  Selfishness  was  nearly  annihilated 
by  the  antagonist  power  of  the  cross.  Covetousness 
was  quite  dead,  from  the  withholding  of  all  that 
whereby  it  lives.  A  parsimonious  Christian  would 
speedily  have  obtained  among  them  the  unenviable 
notoriety  of  an  Achan,  or  a  Judas  In  giving  them- 


PROPORTION  IN  BENEFICENCE.  65 

selves  to  Christ,  they  gave  all,  and  were  made  rich 
by  what  they  gave.  More  than  this  they  could  not 
do  ;  less,  their  love  would  not  allow.  And  to  make 
more  sure  to  themselves  the  blessings  of  such  liber 
ality,  arid  as  a  safeguard  against  the  growth  of  a 
penurious  spirit,  "  On  the  first  day  of  the  week, 
they  laid  by  in  store  as  God  had  prospered  them." 
Of  the  Macedonian  churches  the  apostle  says,  "  In 
a  great  trial  of  affliction,  the  abundance  of  their 
joy,  and  their  deep  poverty,  abounded  unto  the 
riches  of  their  liberality.  For  to  their  power,  I  bear 
record,  yea,  and  beyond  their  power,  they  were  will 
ing  of  themselves  ;  praying  us  with  much  entreaty, 
that  we  would  receive  the  gift,  and  take  upon  us  the 
fellowship  of  the  ministering  to  the  saints." 

The  test  and  the  fruit  of  discipleship  among  these 
early  Christians,  was  a  spirit  of  entire  devotion. 
But  were  their  obligations  more  imperative  than 
ours  ?  Was  the  commejid  "to  do  good  and  to  com 
municate,"  more  binding  then,  than  now  ?  Were 
the  blessings  promised  to  the  liberal  soul,  more  rich 
or  full,  or  the  danger  and  evils  of  covetousness  less, 
or  the  calls  of  sorrow  and  of  want  more  urgent  ? 
Were  souls  in  greater  peril  then  than  now,  or  was 
the  Gospel  more  effectual  ?  No ;  the  difference  is 
not  in  the  gospel,  but  in  the  spirit  of  the  men  re 
ceiving  it.  They  understood  Christianity ;  they  felt 
its  beneficent  power,  and  they  exemplified  it.  Taking 
their  divine  Master  as  their  model,  they  "pressed 

*    Miss,  of  Church.  17 


66  THE   MISSION  OF  THE   CHURCH. 

towards  the  mark  for  the  prize  of  their  high  call 
ing."  "  Our  blessed  Lord,"  says  one  of  the  early 
fathers  of  the  Christian  church,  "  ate  his  food  from  a 
common  dish.  He  sat  upon  the  ground,  and  washed 
his  disciples'  feet  without  a  silver  basin.  Nay,  he 
quenched  his  thirst  from  the  earthen  pitcher  of  a 
poor  Samaritan  woman.  And  are  we  better  than 
he  ?  Will  not  a  table  contain  our  food,  unless  its 
legs  be  ivory  ?  Certain  it  is,  that  a  lamp  made  by 
a  potter  will  give  light  as  well  as  if  it  were  the 
work  of  a  silversmith." 

The  spirit  of  beneficence  among  these  primitive 
Christians,  led  them  to  make  no  provision  for  the 
flesh.  They  counted  self-denial  better  for  themselves, 
as  well  as  more  honorable  to  their  Master,  than  self- 
indulgence.  They  were  Christians,  and  they  gloried 
in  maintaining  their  consistency,  despite  the  sword 
and  the  stake.  Says  another  of  them,  "  We  say  we 
are  Christians,  and  we  say  it  to  the  whole  world, 
under  the  hand  of  the  executioner.  In  the  midst  of 
all  the  tortures  you  can  heap  upon  us  to  make  us 
recant,  torn  and  mangled  and  covered  with  our  own 
blood,  we  still  cry  out  as  loud  as  we  are  able,  we  are 
Christians.  Call  us  by  what  names  you  please. 
Fill  our  flesh  with  fagots  to  set  us  on  fire,  yet  let  me 
tell  you  that  when  we  are  thus  begirt  and  dressed 
about  with  fire,  we  are  in  our  most  illustrious  ap 
parel.  These  are  our  victorious  palms  and  robes  of 
glory  ;  and,  mounted  on  our  funeral  pile,  we  feel  our- 


PROPORTION  IN  BENEFICENCE  67 

selves  as  in  a  triumphal  chariot.  We  conquer  when 
we  die,  and  the  spoils  of  that  victory  is  eternal  life." 
"  What  you  reproach  us  with  as  stubbornness,  is  the 
best  means  of  proselyting  the  world.  For  who  has 
not  been  struck  with  the  sight  of  such  fortitude,  and 
from  thence  pushed  on  to  look  into  the  reason  of  it  ? 
And  who  ever  looked  well  into  our  religion,  but  em 
braced  it  ?  And  who  ever  embraced  it,  but  was 
willing  to  die  for  it  ?" 

Does  any  one  now  ask  what  proportion  of  their 
possessions  such  men  devoted  to  beneficence  ?  They 
gave  the  ivhole,  and  themselves  with  it.  Does  he 
ask  how  much  they  wrere  able  to  do  for  the  diffusion 
of  Christianity  ?  They  were  able  to  live  for  it — to 
die  for  it.  Their  ability  was  measured  only  by  the 
extent  of  their  possessions,  the  length  of  their  lives, 
and  their  capacity  to  labor  and  to  suffer.  They 
stopped  not  a  whit  short  of  this.  But  was  their  lot 
cast  in  a  different  dispensation  from  ours  ?  No,  it 
was  the  same  dispensation.  What  then  constitutes 
the  difference  ?  Ah,  we  repeat,  it  is  in  the  spirit  of 
the  men.  The  early  Christians  were  wholly  devoted 
to  their  Master.  The  hearts  of  later  ones  are  divided 
between  him  and  the  world.  Covetousness  has  crept 
into  the  church,  and  like  the  strong  man  armed, 
has  bound  its  members  and  spoiled  their  goods.  This 
is  the  difference.  We^of  the  nineteenth  century  sow 
sparingly  and  reap  also  sparingly.  The  early  Chris 
tians  sowed  plentifully,  and  they  reaped  also  plenti- 


68  THE   MISSION  OF   THE    CHURCH. 

fully.  We  say,  charity  costs  too  much,  and  yield 
only  a  pittance.  They  said,  it  cannot  cost  too  much, 
and  laid  down  their  lives. 

3.  A  reference  to  the  Scripture  declarations  re 
lating  to  property,  and  to  the  duty  of  liberality. 
"  To  the  law,  and  to  the  testimony  ;  if  we  speak 
not  according  to  this  word,  it  is  because  there  is  no 
light  in  us."  What  then  saith  the  Scripture  ?  Does 
it  prescribe  the  exact  proportion  of  his  income  which 
should  be  devoted  to  charitable  purposes  ?  No.  It 
is  a  book  of  facts,  of  doctrines,  of  principles  and  pre 
cepts.  It  proceeds  on  the  assumption  that  inquiry, 
reflection,  and  prayer  are  essential  to  the  develop 
ment  of  the  Christian  character.  It  leaves  men  to 
a  sense  of  responsibility  in  employing  the  facts,  and 
applying  the  principles  to  the  question  of  individual 
duty.  Does  a  man  wish  to  know  what  proportion 
of  his  property  should  be  consecrated  to  beneficence  ? 
He  will  not  find  it  stated  in  so  many  words,  whether 
one  tenth,  or  one  fourth,  or  more,  or  less,  ought  to 
be  thus  employed.  But  by  a  careful  consideration 
of  the  scripture  doctrine  contained  in  the  following 
passages  concerning  property  and  the  duty  of  liber 
ality,  he  may  be  led  to  conclusions  as  safe  and  as 
certain,  as  if  the  amount  were  determined  in  every 
case  by  specific  divine  command. 

(1 .)  Riches  sue  from  the  Lord,  and  belong  to  him. 
"  Both  riches  and  honor  come  of  thee."  "  The  silver 
is  mine,  and  the  gold  is  mine,  saith  the  Lord  of 


PROPORTION  IN  BENEFICENCE.  69 

hosts."  "  Every  beast  of  the  forest  is  mine,  and  the 
cattle  upon  a  thousand  hills."  "  The  earth  is  the 
Lord's,  and  the  fulness  thereof;  the  world  and  they 
that  dwell  therein."  "  The  Lord  maketh  rich." 
"The  Lord  thy  God,  it  is  he  that  giveth  thee  powei 
to  get  wealth." 

(2.)  Riches  are  in  themselves  a  transient,  unsat 
isfying,  and  disquieting  possession.  "Nor  trust 
in  uncertain  riches."  "  Riches  are  not  for  ever." 
"  Riches  make  themselves  wings  and  fly  away." 
"  Lay  not  up  for  yourselves  treasures  upon  earth, 
where  moth  and  rust  doth  corrupt,  and  where  thieves 
break  through  and  steal."  "  There  is  that  maketh 
himself  rich,  yet  hath  nothing."  "  He  that  loveth 
silver,  shall  not  be  satisfied  with  silver ;  neither  he 
that  loveth  abundance,  with  increase."  "There  is 
one  alone,  and  there  is  not  a  second ;  yea,  he  hath 
neither  child  nor  brother ;  yet  there  is  no  end  of  his 
labor,  neither  is  his  eye  satisfied  with  riches  ;  neither 
saith  he,  For  whom  do  I  labor  and  bereave  my  soul  of 
good  ?  This  is  also  vanity,  yea,  it  is  a  sore  travail." 
"  He  that  is  greedy  of  gain,  troubleth  his  own  house." 
"  In  the  revenues  of  the  wicked  is  trouble."  "  The 
abundance  of  the  rich  will  not  suffer  him  to  sleep  " 
"  Then  I  looked  on  all  the  works  that  my  hands  had 
wrought,  and  behold,  all  was  vanity  and  vexation 
of  spirit ;  and  there  was  no  profit  under  the  sun." 
"  For  what  hath  man  of  all  his  labor,  and  of  the  vex 
ation  of  his  spirit  wherein  he  hath  labored  ?  For  all 


70  THE   MISSION   OF   THE    CHURCH. 

his  days  are  sorrows,  and  his  travail,  grief;  yea,  his 
heart  taketh  not  rest  in  the  night." 

(3.)  They  bring  no  relief  in  man's  greatest  dis 
tress.  "Riches  profit  not  in  the  day  of  wrath." 
"  Their  silver  and  their  gold  shall  not  be  able  to 
deliver  them  in  the  day  of  the  wrath  of  the  Lord." 
"  Because  there  is  wrath,  beware  lest  ho  take  thce 
away  with  his  stroke  :  then  a  great  ransom  cannot 
deliver  thee.  Will  he  esteem  thy  riches  ?  No,  not 
gold,  nor  all  the  forces  of  strength."  "  There  was 
a  certain  rich  man  which  was  clothed  in  purple  and 
fine  linen,  and  fared  sumptuously  every  day.  The 
rich  man  also  died,  and  was  buried.  And  in  hell, 
he  lifted  up  his  eyes,  being  in  torments." 

(4.)  It  is  unlawful  and  dangerous  to  trust  in  and 
to  hoard  them.  "  If  I  have  made  gold  my  hope,  or 
have  said  to  the  fine  gold,  Thou  art  my  confidence  ; 
if  I  rejoiced  because  my  wealth  was  great,  and  be 
cause  mine  hand  had  gotten  much  ;  I  should  have 
denied  the  God  that  is  above."  "  If  riches  increase, 
set  not  your  heart  upon  them."  "Lay  not  up  for 
yourselves  treasures  upon  earth."  "  Labor  not  to  be 
rich."  "  Beware,  lest  when  thou  hast  eaten  and 
art  full,  and  when  thy  herds  and  thy  flocks  are  mul 
tiplied,  and  thy  silver  and  thy  gold  is  multiplied  ; 
then  thine  heart  be  lifted  up,  and  thou  forget  the 
Lord  thy  God,  and  thou  say  in  thine  heart,  My  power, 
and  the  might  of  mine  hand,  hath  gotten  me  this 
wealth."  "  Covetousness,  let  it  not  be  once  named 


PROPORTION  IN  BENEFICENCE.  71 

among  you,  as  becometh  saints."  "  He  that  trusteth 
in  his  riches  shall  fall."  "  How  hard  is  it  for  them 
that  trust  in  riches,  to  enter  into  the  kingdom  of 
God."  "  The  cares  of  this  world  and  the  deceitful- 
ness  of  riches  choke  the  word,  and  he  becometh  un 
fruitful."  "  He  that  hideth  his  eyes  from  the  poor 
shall  have  many  a  curse."  "  Woe  unto  them  that 
join  house  to  house,  that  lay  field  to  field."  "  They 
that  will  be  rich,  fall  into  temptation  and  a  snare, 
and  into  many  hurtful  and  foolish  lusts,  which  drown 
men  in  destruction  and  perdition.  For  the  love  of 
money  is  the  root  of  all  evil ;  which,  while  some 
have  coveted  after,  they  have  erred  from  the  faith, 
and  pierced  themselves  through  with  many  sorrows. 
But  thou,  0  man  of  God,  flee  these  things."  *'  1 
have  seen  riches  kept  for  the  owners  thereof  to  their 
hurt."  "Go  to  now,  ye  rich  men,  weep  and  howl, 
for  your  miseries  that  shall  come  upon  you.  Your 
riches  are  corrupted,  and  your  garments  are  moth- 
eaten.  Your  gold  and  silver  is  cankered ;  and  the 
rust  of  them  shall  be  a  witness  against  you,  and  shall 
eat  your  flesh  as  it  were  fire."  "  No  covetous  man 
hath  any  inheritance  in  the  kingdom  of  Christ  and  of 
God."  Balaam  "  loved  the  wages  of  unrighteous 
ness,  but  was  rebuked  for  his  iniquity."  "  Achan 
answered  Joshua,  and  said,  Indeed,  I  have  sinned 
against  the  Lord  God  of  Israel.  When  I  saw  among 
the  spoils  a  goodly  Babylonish  garment,  and  two  hun 
dred  shekels  of  silver,  and  a  wedge  of  gold  gf  fifty 


72  THE   MISSION  OF   THE   CHURCH. 

shekels  weight,  then  I  coveted  them,  and  took  them. 
And  Joshua  said,  Why  hast  thou  troubled  us  ?  the 
Lord  shall  trouble  thee  this  day.  And  all  Israel 
stoned  him  with  stones."  To  Gehazi,  for  coveting 
the  Syrian's  silver  and  the  garments,  the  prophet 
said,  "  The  leprosy  therefore  of  Naaman  shall  cleave 
unto  thee  and  unto  thy  seed  for  ever.  And  he  went 
out  from  his  presence  a  leper  as  white  as  snow." 
"  Judas,  when  he  saw  that  Jesus  was  condemned, 
repented  himself,  and  brought  again  the  thirty  pieces 
of  silver  to  the  chief  priests  and  elders.  And  he 
cast  down  the  pieces  of  silver  in  the  temple  and  de 
parted,  and  went  and  hanged  himself." 
-  (5.)  Liberality  is  characteristic  of  the  righteous, 
and  is  expressly  commanded.  "  The  righteous  show- 
eth  mercy  and  giveth."  "  He  that  honoreth  his 
Maker,  hath  mercy  on  the  poor."  "  The  righteous 
considereth  the  cause  of  the  poor."  "Withhold  not 
good  from  him  to  whom  it  is  due,  when  it  is  in  the 
power  of  thine  hand  to  do  it."  "  Say  not  to  thy 
neighbor,  Go,  and  come  again  ;  when  thou  hast  it 
by  thee."  "  Give  to  him  that  asketh  thee."  "  Give 
to  him  that  needeth."  "  Give  alms  of  such  things 
as  you  have."  "  Honor  the  Lord  with  thy  sub 
stance."  "  To  do  good,  and  to  communicate,  forget 
not,  for  with  such  sacrifices  God  is  well  pleased." 
"  Charge  them  that  are  rich  in  this  world,  that  they 
be  rich  in  good  works,  ready  to  distribute,  willing  to 
communicate  ;  laying  up  in  store  for  themselves  a 


rROPOJlTION  IN  BENEFICENCE.  73 

good  foundation  against  the  time  to  come,  that  they 
may  lay  hold  on  eternal  life."  "  Whoso  hath  this 
world's  good,  and  seeth  his  brother  have  need,  and 
shutteth  up  his  bowels  of  compassion  from  him,  how 
dwclleth  the  love  of  God  in  him  ?"  "  Thou  shall 
not  harden  thy  heart,  nor  shut  thy  hand  from  thy 
poor  brother ;  but  thou  shalt  open  thy  hand  wide 
unto  him."  "  As  ye  abound  in  every  thing,  see  that 
ye  abound  in  this  grace  also."  "  Freely  ye  have 
received,  freely  give."  "Upon  the  first  day  of  the 
week,  let  every  one  of  you  lay  by  him  in  store,  as 
God  hath  prospered  him." 

(G.)  The  highest  and  best  use  of  riches  is  in  be 
neficence,  which  secures  exemption  from  ivant  and 
the  blessing  of  heaven.  "  Make  to  yourselves  friends 
of  the  mammon  of  unrighteousness."  "The  angel 
of  God  said  unto  Cornelius,  Thy  prayers  and  thine 
alms  are  come  up  as  a  memorial  before'  God." 
"  Remember  the  words  of  the  Lord  Jesus,  how  he 
said,  It  is  more  blessed  to  give  than  to  receive." 
"  And  there  came  a  certain  poor  widow,  and  she 
threw  in  two  mites,  which  make  a  farthing.  And 
he  called  unto  him  his  disciples,  and  saith  unto  them, 
Verily  I  say  unto  you,  that  this  poor  widow  hath 
cast  more  in  than  all  they  which  have  cast  into  the 
treasury.  For  all  they  did  cast  in  of  their  abun 
dance  ;  but  she  of  her  want  did  cast  in  all  that  she 
had,  even  all  her  living."  "For  if  there  be  first  a 
willing  mind,  it  is  accepted  according  to  that  a  man 


74  THE   MISSION   OF   THE   CHURCH. 

hath,  -and  not  according  to  that  he  hath  not."  "  He 
that  giveth  unto  the  poor  shall  not  lack."  "  Trust 
in  the  Lord  and  do  good  ;  so  shalt  thou  dwell  in 
the  land,  and  verily  thou  shalt  be  fed."  "  Cast  thy 
bread  upon  the  waters ;  for  thou  shalt  find  it  after 
many  days."  "  He  that  hath  pity  upon  the  poor, 
lendeth  to  the  Lord ;  and  that  which  he  hath  given, 
will  he  pay  him  again."  "  Honor  the  Lord  with  thy 
substance,  and  with  the  first-fruits  of  all  thine  in 
crease  :  so  shall  thy  barns  be  filled  with  plenty, 
and  thy  presses  shall  burst  out  with  new  wine.' 
"Blessed  is  he  that  considereth  the  poor."  "He 
that  hath  a  bountiful  eye  shall  be  blessed."  "  He 
that  hath  mercy  on  the  poor,  happy  is  he."  "  There 
is  that  scattereth,  and  yet  increaseth."  "  The  liberal 
soul  shall  be  made  fat ;  and  he  that  watereth,  shall 
be  watered  also  himself."  "  Give,  and  it  shall  be 
given  unto  you  ;  good  measure,  pressed  down,  and 
shaken  together,  and  running  over,  shall  men  give 
into  your  bosom."  "Do  good  and  lend,  hoping  for 
nothing  again  ;  and  your  reward  shall  be  great,  and 
ye  shall  be  the  children  of  the  Highest."  "When 
thou  makest  a  feast,  call  the  poor,  the  maimed,  the 
lame,  and  the  blind.  And  thou  shalt  be  blessed; 
for  thou  shalt  be  recompensed  at  the  resurrection  of 
the  just."  "If  thou  draw  out  thy  soul  to  the  hun 
gry,  and  satisfy  the  afflicted  soul ;  then  shall  thy 
light  rise  in  obscurity,  and  thy  darkness  be  as  the 
noonday.  And  the  Lord  shall  guide  thee  continu- 


PROPORTION  IN  BENEFICENCE.  75 

ally,  and  satisfy  thy  soul  in  drought,  and  make  fat 
thy  bones  ;  and  thou  shalt  be  like  a  watered  garden, 
and  like  a  spring  of  water,  whose  waters  fail  not." 

Now,  if  the  word  of  God  is  admitted  as  an  infalli 
ble  guide,  will  it  not  aid  an  inquirer  in  determining 
his  ability,  to  reflect  upon  these  passages  until  his 
mind  is  imbued  with  their  spirit  ?  "Will  it  not  give 
the  claims  of  benevolence  a  firmer  hold  on  his  con 
science,  and  check  the  tendency  to  covetousness,  to 
read  that  God  regardeth  it  as  idolatry,  that  the 
love  of  money  is  the  root  of  all  evil,  leading  the  soul 
into  foolish  and  hurtful  lusts,  piercing  it  through  with 
many  sorrows,  and  drowning  it  in  perdition  ?  Who 
would  not  feel  his  ability  to  give  in  charity  increas 
ing  under  the  growing  conviction  that  he  that  sow- 
eth  bountifully,  shall  reap  also  bountifully?  Does 
a  wise  man  grudge  the  seed  grain,  when  the  increase 
depends  on  the  amount  that  he  scattereth?  Will 
he  garner  up  what  he  gathers,  when  he  feels  that 
much  as  he  may  have  been  blessed  in  receiving,  he 
would  be  more  blessed  in  giving  ?  But  alas,  unbe 
lief  is  the  vampire  that  consumes  the  ability  of  the 
church.  Men  do  not  believe,  when  the  mouth  of 
the  Lord  hath  spoken  it,  else  they  would  not  be  so 
slow  to  lend  to  him.  Let  them  study  these  pas 
sages  in  their  full  significancy,  and  imbibe  their 
heavenly  spirit,  until  all .  doubt  vanishes,  and  the 
soul  is  raised  up  in  liberality  to  the  high  ground  of 
the  Bible  doctrine.  Stand  by  the  cross  and  study 


76  THE   MISSION   OF  THE   CHURCH. 

them  there,  invoking  the  divine  Spirit  to  guide  you 
into  the  truth.  Cast  yourself  forward  to  the  soul'a 
transit  into  eternity,  and  study  them  there.  Place 
yourself  at  the  tribunal  of  God,  amidst  the  throng 
of  ransomed  spirits  in  the  heavenly  glory,  and  study 
them  there.  Behold  those  shining  ones  casting  their 
crowns  at  the  feet  of  Jesus,  and  sweeping  their  harp- 
strings  in  full  chorus  to  his  praise,  V  Saying  with  a 
loud  voice,  Worthy  is  the  Lamb  that  was  slain  to 
receive  power,  and  riches,  and  wisdom,  and  strength, 
and  honor,  and  glory,  and  blessing :"  do  this,  and  it 
will  be  easy  to  understand  the  scripture  doctrine  of 
beneficence,  and  to  determine  the  proportion  of  your 
property  which  it  is  your  duty  and  privilege  to  em 
ploy  for  Him  on  earth,  who  has  all  riches  ascribed 
to  him  in  heaven. 

PARTICULAR  PROPOSITIONS  RESPECTING 
PROPORTION. 

If  the  reader  has  gone  along  with  us  in  our  refer 
ence  to  the  liberality  of  the  Jewish  church,  to  the 
beneficent  spirit  of  the  early  Christians,  and  to  the 
scripture  declarations  relating  to  property  and  the 
duty  of  liberality,  he  will  be  prepared  to  consider  the 
subject  of  proportion  in  beneficence,  in  the  following 
particular  propositions. 

1.  Every  man's  beneficence  should  be  proportion 
ate  to  the  smn  total  of  his  property.  It  will  be  appar 
ent  in  the  outset,  that  we  have  to  do  with  something 


PROPORTION  IN  BENEFICENCE.  77 

more  than  the  single  question  of  income.  For  al 
though  with  a  man  who,  from  the  commencement 
of  his  business  life,  has  regulated  his  charities  by 
the  scripture  rule,  it  might  be  only  a  question  of 
income,  yet  as  there  are  few  who  have  done  this, 
in  determining  each  man's  ability  it  is  obvious  that 
any  inquiry  would  be  partial,  and  any  result  de 
fective,  which  should  not  involve  a  consideration 
of  the  sum  total  of  a  man's  property.  It  may  be, 
that,  lured  out  of  the  pilgrim's  path  by  the  winning 
voice  of  Demas,  you  have  been  digging  at  the  mine 
in  "  the  little  hill  called  lucre,"  and  hoarding  more 
than  is  meet.  It  may  be,  that  overpowered  by  the 
spirit  of  woiidliness  which  steals  away  the  vigor  of 
piety,  you  have. been  adding  income  to  capital,  that 
you  might  retire  from  business  and  live  in  ease  and 
luxury  and  splendor,  until  a  rate  of  liberality  adjusted 
to  your  present  ability  would  trench  on  your  vested 
capital,  or  break  in  upon  your  accumulated  stores. 
It  may  be,  that  the  influence  of  fashion,  or  of  increas 
ing  wealth,  or  of  a  plan  of  early  retirement,  like  a 
subtle  poison,  has  benumbed  the  moral  sensibilities, 
and  rendered  you  -reluctant  to  draw,  for  benevolent 
purposes,  upon  your  vested  funds.  All  this  is  very 
natural  and  very  probable.  Early  in  life,  John 
Wesley  said  that  he  had  known  but  four  men,  whose 
piety  had  not  suffered  from  their  becoming  rich. 
Longer  observation  led  him  to  make  no  exception. 
His  own  case,  however,  may  be  alleged  as  an  exam- 


78  THE   MISSION   OF   THE    CHURCH. 

pie  of  the  power  of  grace  to  withstand  the  withering 
influence  of  increasing  wealth.  His  income  at  first 
was  thirty  pounds  a  year.  Of  this,  he  reserved  two 
pounds  for  charity.  The  next  year,  it  was  sixty 
pounds.  Still  using  but  twenty-eight  for  himself,  lie 
employed  thirty-two  pounds  in  charity  And  when 
his  income  amounted  to  a  hundred  and  twenty 
pounds,  he  lent  ninety-two  pounds  to  the  Lord,  and 
lived  himself  on  twenty-eight  as  at  first.  At  his  de 
cease,  his  whole  property  was  found  to  consist  of  his 
clothes,  his  books,  and  a  carriage,  although  he  had 
probably  given  away  more  than  a  hundred  thousand 
dollars.  Did  the  root  of  all  evil  find  no  more  con- 
genial  soil  in  the  hearts  of  other  men,  than  it  did  in 
that  of  John  Wesley,  how  different  would  be  the  state 
of  the  world  !  But  alas,  it  strikes  deep,  and  entwines 
its  threads  about  every  fibre  of  the  soul,  and  "  chokes 
the  word,  that  it  becometh  unfruitful." 

Are  you  sure  that  a  course  of  constant  accumula 
tion  is  right  ?  Are  you  never  troubled  with  doubts 
in  withholding  your  tens  of  thousands,  and  it  may  be 
hundreds  of  thousands,  from  the  cause  of  God,  merely 
as  security  for  your  own  future  ease,  or  for  the  grati 
fication  or  aggrandizement  of  your  children  ?  Are 
you  certain,  in  view  of  the  pressing  calls  in  our  OWD 
land  and  from  the  heathen  world,  that  such  a  course 
is  consistent  with  your  public  vows  as  a  disciple  oi 
Christ  ?  Is  it  plain,  that  a  portion  of  your  interest 
money  and  other  income,  is  all  that  you  are  called 


PROPORTION  IN  BENEFICENCE.  79 

upon  to  consecrate  to  Christ,  for  the  salvation  of  a 
world  for  which  he  died  ?  Did  you  begin  right  ? 
And  if  so,  have  you  continued  as  you  began  ?  Have 
you,  in  past  time,  laid  by  in  store  for  yourself,  no 
more  than  you  should  have  done — no  more  than  you 
would  have  done,  if  your  piety  had  been  as  elevated 
as  was  that  of  Brainerd  or  Martyn,  or  your  *love  as 
glowing  as  that  of  John  ?  Has  avarice,  or  covetous- 
ness,  or  selfishness  had  no  voice  in  determining  the 
amount  laid  up  for  yourself?  And  if  you  have  been 
influenced  by  such  a  motive  in  amassing  more  than 
was  meet,  is  it  from  any  better  motive  that  you  now 
withhold  what  has  been  thus  accumulated  ?  Might 
not  a  portion  of  your  property,  invested  in  charity 
for  the  poor,  in  missionary  labor  and  in  Bibles  for  the 
conversion  of  the  world,  yield  you  a  larger  revenue  of 
happiness  and  enrich  you  more  than  the  whole  now 
does  ?  By  the  accredited  maxims  of  the  world,  and 
even  of  the  church,  we  readily  admit,  that  the  man 
who  devotes  all  his  income  to  charity  is  justly  re 
puted  liberal.  But  are  you  sure,  that  under  your 
circumstances,  this  is  a  rate  of  liberality  proportion 
ate  to  the  "  ability  which  God  giveth?"  Is  it  open 
ing  thy  hand  wide  unto  thy  poor  brother  ?  Is  it 
sowing  plentifully — abounding  in  the  grace  of  giv 
ing  ?  Is  it  acting  on  the  principle,  that  it  is  more 
blessed  to  give  than  to  receive  ?  Is  it  fulfilling  the 
injunction,  Freely  ye  have' received,  freely  give? 
We  would  not  be  understood  a^  implying,  that 


80  THE   MISSION   OF  THE    CHURCH 

there  are  no  circumstances  in  which  men  may  law 
fully  accumulate  property.  They  may  have  large 
schemes  of  benevolence,  in  reference  to  which  they 
are  every  day  prosecuting  their  labors.  There  are 
also  departments  of  business,  extensive  manufactur 
ing  and  commercial  interests,  the  successful  conduct 
of  which  requires  large  capital.  Under  the  influence 
of  a  benevolent  spirit,  and  on  the  principle  of  doing 
all  to  the  glory  of  God,  this  employment  of  funds 
need  not  conflict  with  the  claims  of  charity.  But  to 
retain  large  fortunes  with  no  such  projects  in  view, 
devoting  only  the  income  to  beneficence,  places  a 
disciple  of  Christ  in  a  false  position.  His  wealth  is 
out  of  proportion  to  his  necessities,  and  to  the  claims 
of  benevolence.  And  nothing  but  the  bestowment 
of  a  portion  of  his  accumulated  treasure,  will  restore 
him  to  his  true  position. 

We  are  not  unapprised  of  the  plan  whereby  some 
endeavor  to  recover  their  consistency.  They  have 
made  a  testamentary  bequest,  a  plan  truly  benevo 
lent  in  circumstances  which  render  an  earlier  dis 
posal  of  property  impracticable.  But  in  many  cases, 
a  will  is  only  an  expedient  of  covetousness,  to  satisfy 
conscience,  and  atone  for  the  sin  of  sending  the  needy 
away  empty  in  our  lifetime,  by  allowing  the  claims 
of  charity  to  take  effect  when  we  are  dead.  God 
has  made  you  his  steward,  and  has  nowhere  author 
ized  you  to  leave  to  others,  that  which  he  has  re 
quired  you  yourself  to  do.  The  calls  of  benevolence 


PROPORTION  IN  BENEFICENCE.  81 

will  never  be  more  urgent  than  now.  Your  property 
will  never  do  so  much  good  as  now.  Every  day 
that  you  postpone  its  devotement,  you  by  so  much' 
lessen  the  time  in  which  it  might  be  bearing  fruit 
unto  Christ.  Therefore,  God  would  have  you  the 
executor  of  your  own  will.  No  one  can  administer 
your  charities  so  advantageously  as  yourself.  By  so 
doing,  you  make  the  most  profitable  investment  of 
your  money,  and  avoid  the  danger  of  losing,  by  re 
verse  of  fortune,  what  you  had  intended  to  bequeath 
to  benevolent  objects.  God  would  also  that  your 
death  be  deplored  as  a  loss  to  the  church,  rather  than 
welcomed  as  a  gain  to  its  beneficent  operations  ;  that 
the  world  be  blessed  with  the  influence  of  your  be 
neficent  example  while  living,  rather  than  be  left  in 
doubt  concerning  the  motives  of  your  testamentary 
charity  when  you  are  dead.  He  would  not  have  you 
deprived  of  the  blessedness  of  giving,  by  the  interven 
tion  of  a  will,  rendering  it  necessary  for  you  to  be 
cast  out  of  your  stewardship,  before  your  Lord's 
money  can  be  put  to  "  the  exchangers." 

We  have  read  of  "  a  faithful  steward,"  whose 
whole  property  at  the  commencement  of  his  busi 
ness  life,  besides  the  wilderness  land  on  which  he  set 
tled,  valued  at  forty  dollars,  consisted  of  a  horse  and 
an  axe.  With  this  God  gave  him  "  power  to  get 
wealth."  He  began  on  the  principle  of  honoring  the 
Lord  with  his  substance,  and  with  the  first-fruits  of 
all  his  increase,  and  his  bams  were  filled  with  plenty 

Mis.'.  ofOiuroh,  IB 


82  TIIK   MISSION  OF   THE   CHURCH. 

and  his  presses  "burst  out  with  new  wine.  Togethei 
with  the^  expense  of  rearing  a  large  family  of  chil 
dren,  he  is  supposed  to  have  contributed  to  benevo 
lent  objects  not  less  than  thirty-five  thousand  dollars 
4 'He  made  two  wills  at  an  interval  of  twenty-eight 
j'ears,  but  he  lived  to  be  his  own  executor,  paying 
his  bequests  and  settling  his  accounts  to  the  utter 
most  farthing;  so  that,  in  fulfilling  his  last  testa 
ment,  nothing  remained  to  be  looked  after  when  he 
was  gone  but  his  wearing  apparel,  the  large  Bible, 
Scott's  Family  Bible,  a  psalm-book,  the  case  in  which 
he  had  kept  them,  and  the  spectacles  with  which  he 
had  read  them.  Not  a  pound — no,  not  a  penny,  was 
found  hid  in  the  earth  or  laid  up  in  a  napkin." 

Thence  we  conclude,  that  in  adjusting  each  man's 
proportion  in  beneficence,  the  sum  total  of  his  prop 
erty  should  be  taken  into  the  account,  and  that  char 
itable  bequests  are  an  unsatisfactory  substitute  for 
living  benevolence.  In  view  of  the  subject,  let  us 
"charge  them  that  are  rich  in  this  world,  that  they 
be  rich  in  good  works,  ready  to  distribute,  willing  to 
communicate,  laying  up  in  store  for  themselves  a  good 
foundation  against  the  time  to  come,  that  they  may 
lay  hold  on  eternal  life." 

"  Largely  thou  givest.  gracious  Lord ; 

Largely  thy  gifts  should  be  restored  : 

Freely  thou  givest,  and  thy  word 

Is,  '  Freely  give.' 

He  only  who  forgets  to  hoard, 

Haa  learned  to  live." 


PROPORTION  IN  BENEFICENCE.  83 

2.  Every  man's  beneficence  should  be  proportion 
ate  to  his  annual  income.  As  there  are  some  with 
whom  the  adjustment  of  their  proportion  might  trench 
on  vested  capital,  so  there  are  others  from  whom  it 
would  require  only  a  portion  of  their  income.  We 
now  refer  to  the  latter  class.  Your  income,  then,  is 
to  be  divided  between  your  own  personal  and  family 
necessities,  and  the  claims  of  benevolence.  On  what 
principle  should  the  division  be  made  ?  You  are  a 
young  man  just  entering  on  business,  wishing  to 
arrange  your  plans  of  benevolence  according  to  the 
principles  of  the  gospel.  You  will  thence  seek  to  be 
governed,  i.i  your  expenditures,  by  Christian  simplic 
ity.  In  this,  you  will  find  the  more  difficulty,  be 
cause  the  prevalent  customs  and  fashions  of  society 
are  so  adverss  to  it.  Yet  be  not  conformed  to  the 
world,  Ycu  can  no  more  be  a  devotee  of  fashion 
than  a  worshipper  at  the  shrine  of  mammon. 

If  you  would  make  the  duty  of  beneficence  easy 
and  delightful,  you  will  commence  your  charitable 
donations  where  your  income  commences,  and  give 
as  the  Lord  prospers  you.  Let  your  maxims  and 
motives  of  liberality  be  drawn  from  the  word  of  God, 
and  not  from  the  practices  and  opinions  of  those 
around  you.  Let  your  plans  and  principles  be  fixed 
in  the  outset,  subject  only  to  such  revision  as  increase 
of  light  and  love  may  suggest.  Before  the  love  of 
money  shall  be  strengthened  by  increase  of  gains, 
you  will  be  more  likely  to  judge  correctly  in  the, 


94  THE   MISSION  OF  THE   CHURCH. 

matter  of  proportion.  Your  liberality  will  then 
readily  grow  into  habit,  and  habit  will  make  it  a 
delight,  and  both  will  perfect  and  confirm  your  prin 
ciples  of  benevolence,  and  give  symmetry  and  beauty 
and  energy  to  your  whole  Christian  character. 

Your  danger  is  not  of  a  too  rigid  economy,  but  that 
you  may  practise  it  from  wrong  motives — with  a  de 
sire  of  hoarding  rather  than  of  giving.  Beware  of 
covetousness,  which  is  idolatry.  Here  will  be  your 
chief  temptation,  despite  your  firmest  benevolent  re 
solves.  The  present  low  standard  of  liberality  among 
older  and  more  experienced  Christians,  and  the  fact 
that  covetousness  scarcely  militates  against  a  reputa 
ble  profession  of  Christianity,  will  enhance  this  dan 
ger.  Necessary  contact  with  business  men,  with 
whom  a  distinction  between  the  morality  of  trade  and 
the  morality  of  the  Bible  involves  no  solecism,  will 
add  to  it.  The  unhallowed  estimate  placed  upon 
money,  by  which  "  worth  means  wealth,  and  the  only 
wisdom,  the  art  of  acquiring  it,"  will  increase  your 
danger.  The  world  is  not  atheistic,  but  the  god  it 
serves  is  gold.  "I  do  confess  I  am  an  atheist,"  says 
Sir  Thomas  Brown.  "  I  cannot  persuade  myself  to 
honor  that  the  world  adores."  Fortify  yourself 
against  all  such  peril  in  the  beginning,  by  putting 
on  the  whole  armor  of  God.  Resist  the  devil  of 
cupidity,  when  he  proposes  to  give  you  all  the  king 
doms  of  the  world,  and  he  will  flee  from  you. 

"When  you  are  deciding  on  the  proportion  of  your 


PROPORTION  IN  BENEFICENCE.  85 

income  to  be  added  to  your  capital,  or  invested  for 
future  contingencies,  two  questions  deserve  particu 
lar  attention  :  What  are  the  objects  for  which  you 
make  this  reservation ;  and  what  are  the  motives 
that  prompt  you  to  do  it  ? 

In  reply  to  the  first  question  you  will  probably  say, 
"  My  object  is  to  make  provision  for  the  education 
and  settlement  and  usefulness  of  my  children.' '  "We 
admit  the  legitimacy  of  the  object,  and  only  ask  your 
attention  to  the  amount  necessary  for  its  accomplish 
ment.  You  wish  to  employ  your  property,  in  respect 
to  your  children,  in  such  a  way  as  shall  prepare  them 
for  the  greatest  usefulness  here,  and  the  highest  hap 
piness  hereafter. 

Now  it  is  essential  to  this,  that  you  should  make 
provision  for  the  development  of  their  physical,  intel 
lectual,  and  moral  powers ;  that  they  should  be  in 
structed  in  relation  to  their  social,  civil,  and  religious 
duties ;  that  they  should  be  subject  to  the  influence 
of  pure  examples,  and  brought  under  the  power  of 
the  gospel  of  Christ.  You  wish  for  them,  under  the 
combined  influence  of  culture  and  Christianity,  that 
mental  expansion,  that  refinement  of  taste,  that  ele 
vation  of  sentiment,  and  that  firmness  of  moral  prin 
ciple,  which  will  harmonize  with  their  sphere  of 
action,  and  with  the  highest  ends  of  their  existence. 
Is  not  this  the  sum  total  of  what  they  require  at  your 
hands,  the  substance  of  your  parental  duty  ?  But  is 
it  necessary  for  this,  that  you  should  lay  up  for  them 


86  THE  MISSION  OF  THE   CHURCH. 

large  stores  of  wealth?  "Would  not  these  ends  be 
better  secured  by  such  a  degree  of  libera  ity  on  your 
part,  as  would  leave  them,  when  entering  upon  the 
responsibilities  of  life,  dependent,  under  God,  chiefly 
on  their  own  exertions  ?  Yea,  do  not  facts  abun 
dantly  demonstrate,  that  by  exemption  from  the 
necessity  of  effort,  through  reliance  on  inherited,  or 
expected  wealth,  their  prospects  of  success  in  busi 
ness  or  in  professional  life  would  be  greatly  dark 
ened?  On  whom  have  the  Indies  bestowed  their 
richest  treasures,  and  to  whom  have  the  mines  of 
Peru  yielded  most  abundantly  their  shining  dust  ? 
Who  are  the  master-spirits  of  the  age,  that  in  the 
senate,  at  the  bar,  or  in  the  pulpit,  hold  in  their 
hands  the  secret  of  power,  and  wield  most  resist- 
lessly  the  sceptre  of  influence,  and  sway  as  by  a  spell 
the  councils  of  nations,  and  the  destinies  of  men  ? 
Are  they  those  whose  paternal  ancestry  spent  their 
lives  in  toil  and  parsimony  that  they  might,  leave  their 
children  rich  ?  Are  they  those  who  commenced  their 
career  cumbered  by  the  cares  of  wealth,  and  subject 
to  influences  which  prevent  personal  exertion,  and 
paralyze  the  power  of  noble  achievement  ?  No ;  they 
are  generally  those,  for  whom  their  parents  could  do 
little  except  in  the  way  of  thorough  mental  and 
moral  training,  and  the  formation  of  industrious  hab 
its  ;  whose  chief  inheritance  was  a  healthful  influ 
ence  and  a  bright  parental  example  ;  and  who  came 
forth  to  meet  the  trials  of  life,  and  to  discharge  its 


PROPORTION   IN  BENEFICENCE.  87 

duties,  trusting  in  Providence,  and  dependent  on  their 
own  industry  and  skill. 

But  if  you  can  overlook  such  well-attested  facts, 
and  jeopard  the  temporal  interests  of  your  children, 
by  amassing  for  them  the  almost  certain  means  of 
their  failure,  turn  to  another  aspect  of  the  subject. 
You  desire  above  all  things  their  usefulness,  and  their 
religious  welfare.  What  can  you  do  better  to  render 
them  useful,  than  to  be  so  yourself?  You  wish  them 
to  form  habits  of  benevolence.  How  can  your  desire 
for  them  be  more  effectually  accomplished  than  by 
the  influence  of  your  own  example  of  benevolence  ? 
Withholding  your  property  from  objects  of  charity 
will  not  teach  them  to  be  charitable  Hoarding  your- 
.self  large  stores  of  wealth,  will  not  dispose  them  to 
consecrate  it  to  Christ.  If  you  would  teach  them  that 
the  value  of  money  consists  primarily  in  the  good 
which  may  be  accomplished  by  it,  in  what  way  can 
you  do  it  so  successfully,  as  by  showing  them  that  this 
is  the  great  end  for  which  you  are  acquiring  it  ?  And 
if  you  would  secure  to  them  the  blessing  of  ht-aven, 
how  can  you  do  it  more  certainly,  than  by  demising 
to  them  your  own  bright  example — the  illustration 
of  your  full  conviction  that  the  love  of  money  is  the 
root  of  all  evil  ?  I*  this  way,  a  check  will  be  early 
given  to  the  tendencies  of  selfishness,  and  their  hab- 
jts  be  formed  on  the  principles  of  Christian  benevo 
lence.  You  will  thus  bring  your  children  to  the 
idtar,  not  like  Hannibal,  to  swear  eternal  enmity  to 


88  1HK  MISSION   OF  THE   CHURCH. 

a  hostile  nation,  but  to  encourage  in  them,  by  the 
most  sacred  domestic  influences,  a  desire  to  "do  good 
unto  all  men,  as  they  have  opportunity." 

Recur  now  to  the  second  question,  the  motives 
which  determine  the  proportion  to  be  reserved  foi 
future  contingencies.  Write  down  the  various  ob 
jects  of  benevolence  which  solicit  your  attention :  the 
claims  of  the  poor,  the  ignorant,  and  the  oppressed  ; 
the  calls  of  Home  and  of  Foreign  missions,  of  the 
Bible,  the  Tract,  Educational,  and  Seamen's  asso 
ciations,  and  other  kindred  humane  and  reform  a 
tory  agencies.  Against  these,  set  down  the  amount 
which  you  have  appropriated  to  them.  Considei 
this  amount  as  the  measure  of  your  regard  for  the 
poor,  your  interpretation  of  the  law  of  benevolence, 
and  the  exponent  of  your  love  to  Christ.  Then  write 
down  on  the  opposite  page  the  items  of  your  per 
sonal  and  family  expenditure,  with  the  several  sums 
applied  to  them.  Look  upon  these  as  the  index  ol 
your  sense  of  personal  and  family  necessities,  as 
what  you  have  considered  due  to  your  station  in  life. 
Then  compare  the  balance-sheets.  Carry  them  with 
you  to  your  closet,  and  when  you  pray  "  after  this 
manner,"  "  Thy  kingdom  come,"  see  how  much  you 
are  in  earnest,  by  the  portion  of  your  income  appro 
priated  to  the  advancement  of  that  kingdom.  And 
when  continuing,  you  repeat  the  petition,  "  Give  us 
this  day  our  daily  bread,"  inquire  if  you  may  not 
have  been  taking  much  more  than  you  have  asked 


PROPORTION  IN  BENEFICENCE.  .  89 

from  God.  And  when  you  further  say,  "  Lead  us  not 
into  temptation,  but  deliver  us  from  evil,"  ask  your 
self  if  some  of  your  expenditures  may  not  have  had 
a  direct  tendency  to  lead  you  into  that  from  which 
you  pray  to  be  kept,  and  to  confirm  in  you  that  from 
which  you  seek  to  be  delivered.  Write  over  one  side 
of  the  equation,  "  The  claims  of  the  poor,  the  blind, 
the  naked,  of  ignorance,  misery,  and  sin;"  and  over 
the  other,  "  The  claims  of  myself  and  family  soon  to 
pass  to  our  final  account."  Then  decide  whether 
you  have  consecrated  of  your  income  to  charity, 
according  to  the  ability  that  God  giveth.  Do  this, 
and  the  result  will  assist  you  in  determining  the  mo 
tives  by  which  you  have  been  governed  in  your  cur 
rent  expenditures,  and  in  your  reservations  for  future 
use.  Is  this  asking  too  much?  Does  it  seem  un 
necessarily  exacting  ?  But  why  should  you  shrink 
from  such  a  test  ?  Is  it  that  you  are  fearful  of  the 
results  ?  If  your  scale  of  liberality  is  such  as  your 
own  interests  and  the  claims  of  beneficence  require, 
an  examination  like  this  would  only  confirm  your 
convictions  of  duty,  and  render  its  discharge  more 
easy  and  delightful.  But  if  it  is  otherwise,  and  you 
fear  the  necessity  of  retrenchment  on  the  side  of  per 
sonal  ease  and  gratification, 

"Think  heaven  a  better  bargain,  than  to  give 
Only  thy  single  market-money  for  it. 
Join  hands  with  God,  in  making  men  to  live." 

Oh.  it  is  sweet  to  know  that  we  are  doing  the  will 


90  THE   MISSION   OF  THE   CHURCH. 

of  God,  and  nowhere  more  so,  than  in  dealing  our 
bread  to  the  hungry,  lighting  up  the  abode  of  sorrow 
with  the  smile  of  gladness,  recalling  the  wandering 
prodigal,  and  guiding  the  weary  pilgrim  to  his  heav 
enly  home. 

3.  Every  man's  beneficence  should  be  proportionate 
to  what  he  can  earn  by  industry.  Labor,  although 
connected  with  the  curse  pronounced  upon  man  in 
consequence  of  his  sin,  must  yet  be  considered  as  a 
blessing.  His  physical,  mental,  and  moral  condition 
renders  it  necessary  to  his  own  welfare.  The  gen 
eral  law  of  equity  also  requires  it.  "  If  any  man 
work  not,  neither  should  he  ea't."  "  Not  slothful  in 
business,"  holds  an  important  place  among  the  apos 
tolic  injunctions.  Idleness  is  therefore  an  evil  and  a 
sin.  It  is  burying  our  talent,  and  exposing  ourselves 
to  the  condemnation  of  the  slothful  servant.  No 
one,  however  opulent,  is  at  liberty  to  be  indolent. 
Self-interest  forbids  it,  and  the  law  of  benevolence 
forbids  it.  To  how  many  reputable  disciples  might 
the  Saviour  now  say,  "  Why  stand  ye  here  all  the 
day  idle  ?"  What  are  they  accomplishing  by  their 
personal  exertions,  for  the  honor  of  God  or  the  wel 
fare  of  men  ?  Nothing,  absolutely  nothing.  Yet 
health,  and  time,  and  power  of  productive  enterprise 
are  talents  intrusted  to  us,  even  more  directly  than 
is  wealth,  acquired  by  means  of  these.  "It  is  God 
that  giveth  power  to  get  wealth."  Well-directed 
\3bor,  either  manual  or  mental,  in  some  of  the  vari- 


PROPORTION  IN  BENEFICENCE.  91 

ous  forms  of  human  effort,  is  therefore  a  means  of 
doing  good,  which  cannot  be  left  out  of  account  in 
estimating  proportion  in  beneficence. 

By  this  means,  many  a  poor  man  might  obtain  the 
blessing  of  giving,  who  now  contents  himself  with 
tli at  of  receiving.  By  toiling  a  little  longer,  or  a 
little  harder,  or  by  turning  their  labor  into  more  pro 
ductive  channels,  not  a  few,  from  being  themselves 
objects  of  charity,  might  become  its  happy  distrib 
uters.  Instead  of  drawing  upon  the  resources  of  the 
benevolent,  they  might  help  to  swell  their  amount 
by  the  addition  of  their  own  "  farthing."  And  if 
they  could  do  this,  should  they  not  do  it?  Would 
not  their  temporal  condition  be  improved  by  the- 
effort,  and  they  find  by  sweet  experience  that  it  is 
more  blessed  to  give  than  to  receive  ?  We  have 
read  of  a  woman  in  very  needy  circumstances,  who 
oflered  to  subscribe  a  penny  a  week  to  the  mission 
ary  fund.  "  Surely,"  said  one,  "  you  are  too  poor 
to  afford  this."  She  replied,  "I  spin  so  many  skeins 
of  yarn  a  week,  for  a  maintenance  :  I  will  spin  one. 
more,  and  that  will  be  a  penny  for  the  Society."  How 
beautiful  in  its  simplicity  is  this  illustration  !  Let 
each  poor  man  so  employ  the  fragments  of  time,  that 
it  may  be  said  of  him  as  of  Henry  Marty  n,  "He  is 
the  man  that  never  lost  an  hour,"  and  he  shall  eat 
the  labor  of  his  own  hands,  and  "have  to  give  to 
him  that  needeth." 

The  rich,  too,  who  in  their  ease  can  give  of  their 


92  THE  MISSION  OF  THE   CHURCH. 

abundance,  by  diligence  would  be  able  to  abound  in 
this  grace.  Where  is  the  warrant  for  a  Christian  to 
retire  from  active  life  while  in  the  full  enjoyment 
of  his  business  powers  ?  It  is  obvious,  however, 
that  men  may  sometimes  be  called  to  leave  the 
sphere  of  labor  in  which  they  have  accumulated 
their  property,  in  order  to  superintend  its  beneficent 
expenditure.  Public  interests  may  require  such  a 
portion  of  their  time  and  attention  as  shall  be  incom 
patible  with  the  continuance  of  their  more  private 
business  schemes. 

But  how  different  is  this  from  the  case  of  those 
who  bring  to  a  period  their  active  business  career  at 
a  time  of  life  when  they  are  most  capable  of  con 
tinuing  it  with  success.  In  the  course  of  twenty  or 
thirty  years  of  prosperous  enterprise,  a  man  finds 
himself  in  possession  of  a  competency,  that  is,  he  has 
become  affluent.  Now  he  is  content.  He  will  re 
tire  and  give  place  to  others.  He  has  enough.  But 
why  does  he  retire  ?  That  he  may  enjoy  the  luxury 
of  dealing  his  bread  to  the  hungry,  and  of  endowing 
institutions  for  the  promotion  of  science  and  religion, 
or  for  the  mitigation  of  human  woe  and  the  reclama 
tion  of  man  from  the  power  of  Satan  unto  God  ? 
No ;  but  because  he  has  enough.  Enough  for  what  ? 
Enough  for  himself,  for  his  idol,  self — enough  for  his 
own  enjoyment,  for  ease  and  elegance — enough  to 
vie  with  the  devotees  of  fashion,  and  to  revel  in 
splendor.  So,  these  are  the  motives  which  have 


PROPORTION  2N  BENEFICENCE.  93 

impelled  him  forward  in  his  eager  haste  to  be  rich — 
ease,  elegance,  splendor.  No  thoughts  of  God  enter 
into  his  purposes.  No  pity  for  the  poor  influences 
his  plans.  Poor  man,  thou  art  dead  while  thou  liv- 
est.  Thou  hast  "  denied  the  God  that  is  above," 
and  disowned  thy  brother.  No  beam  of  heavenly 
light  guides  thee  in. thy  dark  career.  No  genial 
fire  of  love  melts  thy  icy  selfishness.  "  Lo,  this 
is  the  man  that  made  not  God  his  strength,  but 
trusted  in  the  abundance  of  his  riches."  "The 
righteous  shall  see,  and  shall  laugh  at  him."  "  Men 
shall  clap  their  hands  at  him,  and  hiss  him  out  of 
his  place." 

But  it  may  be,  that  amid  the  smiles  of  Providence 
and  your  increasing  stores,  you  have  not  been  alto 
gether  unmindful  of  the  fatherless  and  the  widow. 
Yet  you  propose  to  retire  from  business.  You  are  a 
professed  disciple  of  Christ  and  have  sympathy  with 
suffering  and  sorrow,  and  have  not  forgotten  "  to  do 
good  and  to  communicate,"  and  yet  you  have  enough. 
And  can  you  then  do  all  that  you  desire  for  the  cause 
of  God,  and  of  humanity  ?  Are  there  no  poor  that 
will  remain  destitute  ;  no  benighted  that  will  be  left 
sitting  in  darkness,  when  you  have  done  what  you 
can  ?  Is  the  Bible  translated  into  every  tongue  ? 
Has  the  missionary  visited  every  land,  and  carried 
the  gospel  to  every  tribe,  and  made  it  the  power  of 
God  in  every  heart  ?  Oh,  no.  And  yet  you  have 
enough.  You  are  retiring  from  business,  it  may  be, 


94  THE  MISSION  OF   TI1S   CHURCH. 

at  the  very  maturity  of  your  powers  of  business. 
Has  Providence  then  smiled  on  your  efforts  and  poured 
into  your  lap  the  fruits  of  the  earth,  or  the  products  of 
commerce,  that  you  might  take  your  discharge  from 
his  service  ?  "  What,  know  you  not  that  you  are  not 
your  own,"  and  that  "none  of  us  liveth  to  himself?" 
Have  you  forgotten  the  price  with  which  you  were 
bought  ?  Does  gratitude  call  for  no  more  self-denial  ? 
Does  the  cross  oppose  no  obstruction  to  your  plan  of 
ease  and  indulgence  ? 

You  may  indeed  be  giving  according  to  what  you 
have.  But  are  you  giving  according  to  what  you 
might  have  ?  Your  powers  of  business  are  no  in 
considerable  part  of  the  ability  that  God  giveth. 
His  command  is,  "Go  work  in  my  vineyard."  And 
it  is  also,  "  Work  while  the  day  lasts." 

Besides,  if  you  would  give  more  if  you  had  it,  why 
cease  acquiring  ?  Is  your  beneficence  on  a  large  scale 
now  ?  By  adding  to  it  the  products  of  your  contin 
ued  labor,  you  would  make  it  still  larger,  arid  would 
enjoy  a  richer  blessing,  both  in  what  you  bestow  in 
charity  and  what  you  expend  for  yourself.  And  this 
blessing  might  come  in  the  form  of  a  better  phys 
ical  and  mental,  as  well  as  of  an  improved  spirit 
ual  condition.  You  would  be  preserved  from  wast 
ing  indolence  and  enervating  ennui.  By  continued 
efforts  to  acquire,  that  you  might  abound  still  more 
in  giving,  you  would  be  kept  from  the  danger  of  cov- 
etousness  attending  undue  concern  respecting  what 


PROPORTION  IN  BENEFICENCE.  96 

you  now  possess.  By  observing  the  command,  "Oc 
cupy  till  I  come,"  you  would  be  protected  from  the 
erisnaremerits  accompanying  a  life  of  leisure,  and 
procure  at  last  that  highest  approval  of  your  Master, 
1  Well  done,  good  and  faithful  servant ;  enter  thou 
into  the  joy  of  thy  Lord." 

What  if  Christ  had  retired  from  his  work,  ere  ho 
had  arrived  at  that  period  when  he  could  say,  "It  is 
finished."  What  if  he  had  ceased  from  his  weary 
ing  toil,  and  ascended  to  his  throne  of  glory,  before 
he  had  come  to  that  labor  of  soul  in  the  garden,  and 
that  conflict  of  spirit  on  the  cross — where  would  then 
have  been  the  hope  of  the  world  ?  And  why  did  he 
not  thus  retire  ?  Ah,  he  was  joined  to  his  work  by 
the  invincibility  of  his  love,  and  his  devotion  to  his 
Father's  will.  Thence  he  toiled  up  to  the  very  hour 
of  his  death,  and  expended  the  last  of  his  human 
powers  in  completing  his  redeeming  work.  And 
shall  his  example  have  no  influence  to  retain  his  fol 
lowers  in  the  field  ?  0  thou  Son  of  Mary  and  of 
God,  didst  thou  spend  thy  life  in  poverty  and  in  toil 
for  the  miserable  and  the  guilty,  and  in  a  world  all 
thine  own,  have  not  where  to  lay  thy  head  ?  And 
shall  we  who  reap  the  fruits  of  thy  godlike  labor, 
seek  exemption  from  service,  and  weary  out  our  lives 
in  ignoble  sloth  ?  Didst  thou  bear  thy  heavy  cross, 
and  wear  thy  thorny  crown,  and  drink  thy  bitter  cup 
that  we,  clothed  in  purple  and  fine  linen,  might  re 
cline  upon  our  couch  of  ease  ? 


90  THE  MISSION  OP  THE   CHURCH. 

"  Woe  worth  these  barren  hearts  of  ours, 
Where  thou  hast  set  celestial  flowers, 
A.nd  watered  with  the  balmiest  showers, 
Yet  naught  we  yield." 

4.  Every  man's  beneficence  should  be  proportion 
ate  to  what  he  can  save  by  economy.  In  any  ade 
quate  view  of  this  subject,  it  is  apparent  that  some 
limits  are  to  be  placed  to  the  scale  of  expenditure. 
The  gospel  is  no  more  explicit  against  covetousness, 
than  against  prodigality.  Nor  is  the  sin  of  the  one 
greater  than  of  the  other,  or  the  evil  of  it  more  af 
flictive  to  the  church.  These  seemingly  contradic 
tory  vices  are  sometimes  found  in  the  same  person. 
He  covets  another's  wealth  and  squanders  his  own. 
So  intense  sometimes  is  the  sense  of  want  occasioned 
by  wasteful  expenditure,  that  the  prodigal,  as  the 
miser,  not  only  "  stoppeth  his  ear  against  the  cry  of 
the  poor,"  but  rapaciously  devours  widows'  houses, 
as  the  means  of  continuing  his  riotous  living.  Thus 
prodigality  leads  to  covetousness,  and  covetousness 
to  rapacity.  Unholy  desire  clamors  for  gratification, 
and  gratification  only  increases  the  intensity  of  insa 
tiable  desire,  until,  in  the  midst  of  abundance,  the 
soul  finds  itself  in  famine,  flooded  with  waters,  yet 
pining  in  thirst. 

The  economy  induced  by  the  spirit  of  beneficence, 
is  equally  remote  from  covetousness  and  from  prodi 
gality.  It  neither  wastes  nor  buries  the  intrusted 
talent,  but  uses  it.  And  the  expenditure  which  is 


PROPORTION  IN  BENEFICENCE.  97 

consistent  with  the  claims  of  charity,  is  also  in  har 
mony  with  what  is  due  to  our  station  in  life.  True 
dignity  is  never  found  in  conflict  with  benevolence . 
When  the  calls  of  the  latter  are  responded  to  by  an 
appropriation  of  the  just  proportion  of  our  property, 
the  residue  will  be  found  to  impart  the  highest  dig 
nity  to  rank  and  station,  and  the  most  benign  and  sal 
utary  influences  to  character.  "  Whatsoever  things 
are  true,  whatsoever  things  are  honest,  whatsoever 
things  are  just,  whatsoever  things  are  pure,  whatso 
ever  things  are  lovely,  whatsoever  things  are  of  good 
report,"  are  in  happiest  agreement  with  its  claims. 
But  it  dissuades  from  enervating  indulgences,  from 
effeminate  voluptuousness,  from  factitious  and  extrav 
agant  conventionalism,  as  being  as  incongruous  with 
the  spirit  of  the  gospel,  as  the  former  virtues  are  be 
coming  and  accordant  with  it. 

Nor  can  prodigal  expenditures,  coming  as  they  do 
into  the  class  of  unproductive  consumptions,  be  more 
easily  justified  by  the  principles  of  political  economy, 
than  by  the  spirit  of  benevolence.  Consumed  as 
they  are  in  needless,  if  not  hurtful  self-indulgence, 
the  use  of  luxuries  adds  less  to  the  national  wealth 
than  do  beneficent  appropriations.  Rightly  directed, 
Charity  touches  the  deep  springs  of  the  mental  and 
moral  energies,  and  instead  of  wasting  them  in  prof 
itless  excitement,  arouses  them  to  the  most  healthful 
and  productive  effort.  She  feeds  the  poor  and  clothes 
the  naked ;  she  enlightens  the  ignorant,  assists  the 

Mu«.  of  Church.  19 


98  THE   MISSION  OF   THE   CHURCH. 

feeble,  and  raises  up  the  fallen.  She  discourages 
vice,  that  waster  of  time  and  money,  that  weakener 
of  physical,  intellectual,  and  moral  vigor.  She  en 
courages  Virtue,  and  leads  her  into  the  field  as  the 
most  productive  laborer  for  the  weal  of  the  race.  She 
excites  industry  and  rewards  it,  and  stanches  earth's 
flowing  miseries  by  healing  its  deep  wounds  of  sin. 
She  turns  the  current  of  human  desire  from  war  to 
peace,  from  oppression  to  freedom,  from  idolatry,  big 
otry,  and  imposture,  to  the  pure  worship  of  the  true 
God. 

Such  is  the  productive  mission  of  charity  to  which 
we  would  divert  the  streams  of  wealth,  now  flowing 
in  the  spendthrift  channels  of  wasteful  superfluity. 
And  for  one  who  admits  her  claims  as  obligatory,  it 
would  not  seem  difficult  to  arbitrate  between  them 
and  those  of  prodigality.  Perceiving  the  difference 
in  their  nature  from  their  different  results,  he  will  be 
sweetly  impelled  to  economy,  feeling  that  the  noble 
ness  of  the  end  raises  it  above  the  suspicion  of  mean 
ness,  to  the  rank  of  the  most  generous  and  honorable 
virtues.  He  will  reflect  that  what  he  expends  in 
luxury  and  self-aggrandizement,  is  so  much  withheld 
from  the  poor,  so  much  refused  as  a  loan  to  the  Lord, 
leaving  a  corresponding  amount  of  grief  unassuaged, 
of  vice  unchecked,  and  of  eternal  misery  unprevent- 
ed,  He  will  reflect  that  such  expenditures  not  only 
diminish  his  power,  but  lessen  his  desire  to  do  good ; 
that  they  are  not  only  a  robbery  of  others,  but  an 


PROPORTION  IN  BENEFICENCE.  99 

injury  to  himself.  He  will  remember  that  such  su 
perfluities,  by  placing  him  in  the  rank  of  eager  com 
petitors  in  the  circle  of  fashion,  take  him  out  from 
the  simplicity  of  the  gospel,  and  setting  him  in  prac 
tical  contradiction  to  its  precepts,  present  him  as  a 
tempter  to  others  by  his  evil  example. 

Are  you  anxious  to  do  good  on  a  larger  scale  than 
you  have  felt  your  means  would  allow?  Inspect 
your  wardrobe,  and  see  if  something  may  not  be 
saved  by  economy  from  the  imposts  which  it  has 
laid  upon  your  resources,  and  your  condition  be  as 
comfortable  and  your  attire  as  comely.  Survey  your 
table,  and  see  if  something  may  not  be  spared  from 
its  viands  and  dainties,  and  enough  remain  for  rich 
contentment  and  hospitable  cheer.  Make  Conscience 
the  steward  of  thy  house,  holding  his  lamp,  like  that 
in  the  urn  of  Olybius,  "  alive  and  light,  although 
close  and  invisible."  Let  him  report  of  all  your  ap 
propriations,  how  much  is  for  the  gratification  of  the 
appetites,  how  much  ministers  to  pride,  to  vanity,  to 
ambitious  rivalry  with  lovers  of  themselves.  Let  his 
inspection  be  minute,  and  deem  him  not  an  inter- 
meddler.  Accept  his  report,  and  from  all  upon  which 
he  writes  '''extravagance,"  turn  the  current  of  your 
expenditures  into  the  channels  of  beneficence.  Are 
you  reluctant  to  do  this  ?  Reluctant  to  part  with 
your  superfluities,  your  luxuries — ministers  to  pride 
and  fashio  i  and  voluptuousness — in  order  to  obtain 
the  means  of  a  more  enlarged  beneficence  ! 


103  THE   MISSION  OF  THE   CHURCH. 

But  "  rny  station  in  life  is  fixed,  and  I  must  con 
form  to  the  circle  in  which  I  move."  If  you  belong 
to  a  circle,  the  customs  of  which  require  you  to  waste 
your  Lord's  money,  may  it  not  be  your  duty  to 
"come  out  from  among  them,  and  be  separate?" 
Would  not  this,  besides  enabling  you  to  give  more, 
exempt  you  from  many  temptations  and  evils  from 
which  your  character  and  influence  are  now  suffer 
ing. 

Are  you  unable  to  give  more  in  charity  than  you 
now  do  ?  How  can  this  be,  when  you  are  able  to 
spend  so  much  in  superfluous  and  costly  attire,  -n 
ornaments,  "  the  chains  and  the  bracelets,  the  rings 
and  changeable  suits  of  apparel,  and  mantles,  and 
wimples,  and  crisping  pins  ?"  If  you  are  too  pooi 
to  appropriate  more  in  beneficence,  are  you  not  too 
poor  to  wear  such  exponents  of  wealth,  too  poor  to 
feast  on  such  costly  dainties,  too  poor  to  dwell  in 
habitations  which  are  the  index  of  princely  fortunes  ? 

You  can  afford  to  give  no  more !  Yes,  if  you  will 
economize,  you  can.  If  you  will  "remember  the 
words  of  the  Lord  Jesus,  how  he  said,  It  is  more 
blessed  to  give  than  to  receive,"  you  will  feel  that 
you  are  too  poor  to  give  so  little.  Has  not  your  econ 
omy,  if  you  have  practised  it,  been  rather  in  the  de 
partment  of  beneficence,  than  in  that  of  superfluous 
expenditures  ?  Transfer  retrenchment  from  the  giv 
ing  to  the  expending  side,  and  you  will  be  able  to 
give  more.  Wear  less  of  your  wealth,  and  you  will 


PROPORTION  IN  BENEFICENCE.  101 

be  able.  Consume  less  in  the  Epicurean  delicacies 
of  your  table,  and  you  will  be  able.  Dispose  of  that 
part  of  your  plate  and  jewelry  which  subserves  no 
higher  purpose  than  ostentatious  display,  and  you 
will  be  able  to  give  more  for  the  mitigation  of  hu 
man  woe,  and  the  salvation  of  the  world.  The  very 
decision  to  commence  such  retrenchment  from  benev 
olent  motives,  would  bring  your  Christian  character, 
under  God,  to  the  period  of  a  new  development,  and 
the  recollection  of  such  economy,  for  such  a  purpose, 
would  be  a  sweet  reflection  mingling  in  your  dying 
thoughts. 

Happy  was  that  distinguished  example  of  Chris 
tian  simplicity,  economy,  and  beneficence,  John  Wes 
ley,  in  the  generous  devotion  with  which  he  conse 
crated  his  substance  to  the  cause  of  humanity  and 
of  God.  Suspecting  that  he  had  more  wealth  than 
was  apparent,  the  Accountant-general  sent  him  the 
following  note,  with  a  copy  of  the  "  Excise  order  for 
the  return  of  plate."  "  Reverend  sir — As  the  com 
missioners  cannot  doubt  but  you  have  plate,  for  which 
you  have  hitherto  neglected  to  make  an  entry,"  etc. 
To  this,  the  following  answer  was  returned  :  "  Sir, 
I  have  two  silver  spoons  at  London,  and  two  at  Bris 
tol,  and  I  shall  not  buy  any  more  while  so  many 
around  me  want  bread." 

If  all  Christians  would  devote  to  beneficence  the 
fruits  of  a  reasonable  economy,  from  what  practical 
inconsistency  would  the  church  be  reclaimed.  From 


IQ2  THE   MISSION   OF   THE   CHURCH. 

what  reproach,  would  she  be  saved,  among  those 
who  now  see  her  bowing  with  the  eagerness  of  a 
cfevotee  at  the  shrine  of  Fashion,  that  "  Juggernaut 
of  Christian  lands."  Oh,  how  would  it  contribute 
to  make  her  "the  perfection  of  beauty,  the  joy  of  the 
whole  earth." 

We  do  not  assume  to  prescribe  any  certain  degree 
of  economy  or  scale  of  retrenchment,  or  to  interfere 
with  the  refinements  and  proprieties  of  a  pure  Chris 
tianity  ;  but  only  to  assert,  that  no  one  can  be  sure 
that  he  is  doing  what  he  ought  in  works  of  charity, 
unless  he  has  introduced  the  principle  of  saving  by 
economy.  No  rank  or  station  or  amount  of  wealth 
can  exempt  him  from  the  obligation  involved  in  it. 
And  no  one,  from  love  to  God,  can  thus  bring  his  bene 
ficence  into  harmony  with  his  ability,  without  great 
benefit  to  himself.  Subjected  to  the  influence  of  His 
example  who  never  wasted  a  single  moment,  nor 
squandered  a  single  feeling,  but  turned  every  thing 
to  the  beneficent  account  of  saving  the  world,  his  life 
would  be  more  happy,  his  death  more  peaceful,  and 
a  brighter  crown  would  wreathe  his  brow  in  the 
heavenly  glory. 

5.  Every  man's  beneficence  should  be  proportion 
ate  to  what  he  can  spare  by  self-denial.  "What  is 
self-denial  ?  Is  it  to  give  liberally  of  our  income, 
yet  withholding  for  ourselves  the  whole  of  the  vested 
wealth  from  which  it  is  derived?  Is  it  to  make 
large  donations  to  the  destitute  and  miserable,  retain- 


PROPORTION  IN  BENEFICENCE.  103 

ing  enough  to  live  according  to  the  fashion  of  this 
world,  in  luxury  and  splendor  ?  Is  it  to  cut  off  the 
extravagances  and  superfluities  of  life,  reserving  for 
ourselves  all  its  conveniences  and  comforts?  Is  it 
not  something  more  than  this  ?  Look  at  the  spirit 
of  devotion  signalizing  the  conduct  of  some  Chris 
tian  philanthropists,  of  Mrs.  Fry,  of  Sarah  Martin, 
and  of  Howard,  "  the  habitual  passion  of  whose  mind 
was  a  measure  of  feeling  almost  equal  to  the  tempo 
rary  extremes  and  paroxysms  of  common  minds." 
Look  at  the  self-sacrificing  spirit  of  not  a  few  modern 
missionaries — of  a  Harriet  Newell,  a  Mrs.  Judson — 
of  a  Swartz,  a  Gary,  and  a  Morrison — of  a  Dober 
and  a  Leopold,  who,  that  they  might  tell  the  poor 
negroes  of  a  Saviour's  love,  offered  to  sell  themselves 
into  slavery,  if  no  other  means  could  be  found  of 
access  to  them.  Look  at  the  patriarchs — Abraham 
offering  up  his  son,  his  only  son,  at  the  command 
of  the  Lord;  Moses  "refusing  to  be  called  the  son  of 
Pharaoh's  daughter,  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt."  Look 
"at  the  apostles,  counting  not  their  own  lives  dear 
unto  them,  "  rejoicing  that  they  were  counted  worthy 
to  sufTer  shame  "  in  their  Master's  cause.  Look  at 
the  life  of  Jesus,  at  his  humiliation,  his  ignominy, 
his  agony,  and  learn  what  self-denial  is.  Are  you 
poor  ?  So  was  he,  yet  it  was  for  your  sake.  Are 
you  rich?  So  was  he,  yet  "he  became  poor,  that  ye 
through  his  poverty  might  be  rich."  He  "redeemed 


104  THE  MISSION  OF  THE   CHURCH. 

us  from  the  curse  of  the  law,  being  made  a  curse  foi 
us."  It  is  in  Christ  crucified  as  a  sacrifice  for  sin, 
that  we  are  to  learn  the  full  significance  of  the  term 
self-denial.  It  was  not  simply  in  his  leaving  the 
bosom  of  the  Father,  in  his  enduring  the  contradic 
tion  of  sinners,  that  Christ's  sacrifice  consisted,  no, 
yet  in  the  infamy  of  being  pronounced  guilty,  and  sen 
tenced  as  a  malefactor  at  a  human  tribunal ;  but  it 
was  in  the  burden  of  sin  which  he  assumed,  anrs 
on  account  of  which  he  was  forsaken  of  his  Father 
It  was  in  the  agony  of  soul — the  anguish  of  a  spirit 
which  "  knew  no  sin,  yet  was  made  sin  for  us."  Here 
is  suffering — sacrifice — here  is  self-denial  in  its  di- 
•vinest  form.  The  subjection  of  our  personal  ease 
and  tastes  and  conveniences,  our  comforts  and  time 
and  possessions,  to  the  will  of  Christ,  for  his  glory 
and  human  good,  is  in  us,  its  highest  realization.  It 
leads  to  the  performance  of  whatever  may  contribute 
to  Christ's  glory,  and  to  the  relinquishment  to  his  dis 
posal  of  whatsoever  of  our  possessions  may  subserve 
the  advancement  of  his  kingdom. 

Self-denial  is  the  great  law  of  our  religion.  It 
began  in  Christ,  our  Head.  It  must  pervade  all  the 
members.  It  led  him  to  give  up  all  for  us.  It  should 
lead  us  to  give  up  all  for  him.  "Whosoever  therefore 
would  become  a  benefactor  of  the  race,  must  share  the 
wants  and  woes  of  his  fellow-men  by  personal  sacrifice, 
in  his  efforts  to  relieve  them.  This  is  self-denial,  tho 
subjection  of  self  to  the  principle  of  love,  the  annihi- 


PROPORTION  IN  BENEFICENCE.  105 

lation  of  selfishness,  and  the  enthronement  of  Christ 
in  the  soul.  Away,  then,  with  the  idea  of  ease,  of 
luxury,  when  that  work  of  mercy,  commenced  with 
such  a  sacrifice,  is  pressing  upon  the  church  with  all 
the  urgency  of  the  Saviour's  last  command.  Away 
with  the  idea  of  convenience,  of  comfort,  when  such 
a  motive  calls  us  to  sacrifice  and  self-denial.  Oh,  it 
is  a  shame  that  a  work  like  this  should  be  retarded 
by  the  self-indulgence  of  the  disciples  of  so  self-deny 
ing  a  Master.  It  is  a  sin  that  devoted  co-laborers 
with  him  should  be  allowed  to  feel  the  necessity  of 
retrenchment  in  their  heaven-commissioned  work,  to 
stop  their  presses,  disband  their  schools,  and  give  back 
half-reclaimed  territory  to  the  barrenness  and  blight 
of  Paganism;  and  this,  because  those  who  sent  them 
to  the  work,  are  unwilling  to  deny  themselves.  We 
blush  to  remember,  that  in  the  progress  of  modern 
missions,  laborers  have  been  kept  back  from  the 
whitening  fields,  and  the  reaper's  sickle  has  been 
hung  upon  the  bough,  and  the  harvest  has  wasted 
because  there  were  none  to  gather  it,  and  this  for 
want  of  nothing  but  self-denial.  And  we  pray  the 
Lord  of  the  vineyard  to  forgive  our  apathy  and  self- 
indulgence,  to  blot  out  the  record  of  the  past,  and  to 
save  his  people  from  causing  it  again  to  be  traced. 
Under  the  most  pressing  pecuniary  embarrassments, 
imbued  with  the  beneficent  spirit  of  the  gospel,  and 
influenced  by  the  example  of  Jesus  and  the  worth 
of  souls,  the  church  could  have  doubled  her  contribu- 


106  THE   MISSION  OF  THE   CHURCH. 

tions  from  what  she  might  have  spared  by  self-denial. 
Constrained  by  the  influence  of  such  motives,  self- 
denial  "becomes  a  kind  of  self-gratification,  and  it  is 
tenfold  harder  to  retain  what  can  be  spared  by  self- 
denial,  than  to  lay  it  at  the  feet  of  Christ.  Before 
the  cross,  the  sanctified  soul  repels  the  idea  of  re 
stricting  its  offerings  to  that  which  costs  it  nothing. 
Gratitude  casts  all  her  living  into  the  treasury  of 
the  Lord,  and  Love  pours  her  most  precious  ointment 
upon  the  Saviour's  dying  head.  The  one  feels  that 
her  all  is  too  little,  and  the  other,  that  her  most 
costly  tribute  is  too  poor  to  express  the  fervor  of  her 
affection,  and  the  entireness  of  her  devotion. 

Go,  then,  walk  with  Christ  in  the  garden.  Stand 
by  him  upon  Calvary,  and  witness  his  ignominy  and 
his  agony.  Remember,  that  "  He  was  wounded  for 
your  transgressions,"  that  "  He  was  bruised  for  your 
iniquities."  By  the  crown  which  he  left  in  heaven, 
by  the  cross  which  he  endured  on  earth,  by  the  love 
which  he  bears  for  you,  by  the  worth  of  the  soul  for 
which  he  died,  he  calls  you  to  deny  yourself.  By 
the  superior  moral  value  of  the  gleanings  of  self- 
denial  over  the  surplusage  of  abundance,  and  by  the 
heavenly  glory,  the  way  to  which  is  through  his 
own  sacrifice,  he  calls  you  to  deny  yourself.  He 
calls  you  to  this,  as  the  only  proof  that  "  the  same 
mind  is  in  you  which  was  also  in  him."  He  asks 
for  your  choicest  treasures,  your  best  services.  "Whom 
wilt  thou  deny?  Him,  or  thyself?  When,  as  from 


PROPORTION  IN  BENEFICENCE.  107 

the  cross,  ye  liear  him  say,  "Freely  ye  have  received, 
freely  give,"  will  ye  not  freely  give  ?  When,  as 
ascending  up  on  high,  ye  see  him  pointing  to  the 
whitening  fields,  will  ye  not  deny  yourselves,  that 
the  wasting  harvest  may  be  gathered  in  ? 

"  Commit  to  Christ  thine  all,  so  shall  thy  treasure  be 
Secure  from  moth  and  rust,  from  theft,  and  fire,  and  sea  ; 
And  in  the  final  day,  transmuted  to  pure  gold, 
Thy  safe  investment  then  shall  yield  thee  wealth  untold." 

We  have  now  submitted  the  main  principles  relat 
ing  to  proportion  in  beneficence.  We  have  endeavor 
ed  to  show  that  each  man's  charitable  contributions 
should  be  proportionate  to  the  ends  sought,  to  the 
instrumentality  to  be  applied,  and  to  his  pecuniary 
ability.  We  have  examined  the  question  of  ability 
in  the  light  cast  upon  it  by  the  beneficence  of  the 
Jeivish  church,  by  the  beneficent  spirit  of  the  early 
Christians,  and  by  the  Bible  doctrine,  as  deduced 
from  the  express  declarations  of  Scripture.  We  have 
also  viewed  the  question  of  each  man's  ability,  ac 
cording  to  which  his  proportion  should  be  adjusted, 
in  its  relation  to  the  sum  total  of  his  property,  to 
the  amount  of  his  income,  to  what  he  can  earn  by 
industry,  to  what  he  can  save  by  economy,  and  to 
what  he  can  spare  by  self-denial. 

In  concluding  this  part  of  our  subject,  we  wish 
comprehensively  to  re-state  and  to  enforce  the  lead 
ing  MOTIVES  which  should  secure  the  practical  adop 
tion  of  the  principles. 


108  rIHE   MISSION  OF  THE   CHURCH. 

1 .  The  devotement  to  beneficence  of  a  just  por 
tion  of  our  property  gives  to  it  its  highest  value 
Nothing  is  more  obvious  than  that  the  value  of 
money  is  wholly  relative,  and  that  it  is  determined 
by  its  use.  "We  concede  the  legitimate  value  and 
use  of  property  for  sustenance  and  comfort,  for  in 
tellectual  and  moral  improvement.  And  the  amount 
thus  applied  should  be  all  that  the  circumstances 
require.  What  is  not  necessary  for  these  purposes, 
finds  its  highest  value  when  devoted  to  beneficence. 
Compare  its  value,  when  thus  consecrated,  with  that 
which  it  possesses  when  expended  for  selfish  pur 
poses.  One  man  accumulates  and  hoards.  His  gains 
answer  no  higher  an  end  than  to  inflame  a  sordid 
desire  for  wealth,  and  to  feed  a  hidden  fire  that  con 
sumes  all  humane  and  generous  affections.  He  makes 
"  gold  his  hope,  and  says  unto  the  fine  gold,  thou 
art  my  confidence."  He  toils  for  wealth,  but  when 
obtained,  he  will  not  use  it.  And  the  more  he  ac 
quires,  the  less  he  is  satisfied  with  what  he  has. 
His  wants  increase  faster  than  his  possessions,  so 
that  the  richer  he  becomes,  the  poorer  he  feels. 
To  such  madness  has  this  abuse  of  wealth  been  per 
mitted,  in  judicial  visitation,  to  carry  men,  that  the 
possessor  of  thousands  has  clung  to  his  hoarded 
treasures  with  such  an  insane  tenacity,  and  been  in 
such  an  agony  of  want  for  more,  that  he  has  died  oi 
actual  starvation.  Truly,  "  There  is  that  maketh 
himself  rich,  yet  hath  nothing."  Well  does  the 


PROPORTION  IN  BENEFICENCE.  109 

Scripture  say  of  such  an  one,  "He  shall  be  buried 
with  the  burial  of  an  ass."  "  His  riches  are  cor 
rupted,  his  garments  are  moth-eaten,  his  silver  and 
gold  are  cankered,  and  the  rust  of  them  shall  be  a 
witness  against  him,  and  shall  eat  his  flesh  as  it 
were  fire." 

Another  accumulates  and  squanders.  Appetite 
and  pleasure  absorb  his  substance.  Disease  is  en 
gendered,  time  wasted,  vice  nurtured,  and  mind 
imbruted.  And  the  more  he  squanders  in  sensual 
gratification,  the  more  imperious  is  the  demand  for 
still  farther  gratification,  until  "the  floor  of  the 
wine-press  shall  not  feed"  him,  and  "he  shall  eat, 
but  not  have  enough."  Thus,  whether  wealth  be 
hoarded  or  squandered,  it  loses  its  value.  It  is  an 
abuse  of  the  divine  bounty — an  abuse  which  deranges 
the  mental  and  moral,  as  well  as  the  physical  pow 
ers,  and  dooms  the  soul  to  eternal  penury — an  abuse 
which  has  made  the  world  an  abode  of  paupers  and 
prodigals,  of  misers  and  maniacs. 

See,  now,,  the  value  of  wealth  when  appropriated 
to  cliarity.  It  feeds  the  hungry,  clothes  the  naked, 
is  eyes  to  the  blind,  and  feet  is  it  to  the  lame. 
It  "visits  tfre  fatherless  and  the  widow,"  reclaims 
the  vicious,  and  leads  wandering,  guilty  man  back 
to  the  fatherly  mansions,  and  to  a  forgiving  God. 
Such  a  use  gratifies  the  benevolent  desires,  and  this 
gratification  adds  to  their  strength  and  intensity, 
and  every  such  increase  of  force  imparts  a  greater 


HO  THE  MISSION  OF  THE   CHURCH. 

excellence  to  the  character,  by  bringing  it  into  agree 
ment  with  the  character  of  God.  In  this  way  wealth 
attains  its  highest  value.  Thus  applied,  it  harmo 
nizes  with  the  benevolence  of  the  Creator,  and  with 
the  compassions  of  the  Redeemer.  It  is  promotive 
of  the  end  for  which  God  created  man,  and  of  the 
objects  for  which  Christ  died.  Its  use  is  based  upon 
the  recognition  of  a  higher  than  sensual  principle  in 
man,  and  a  loftier  than  earthly  destiny.  It  sets 
forth  the  cross  as  the  grand  central  attraction,  and 
proceeds  on  the  conviction  that  the  noblest  of  all 
influences,  and  the  sublimest  of  all  agencies,  are 
those  which  combine  to  draw  men  unto  it.  It  is, 
we  repeat,  precisely  here  that  wealth  attains  its 
highest  value — in  subserving  the  interests  of  hu 
manity,  and  the  glory  of  God.  This  end,  from  its 
intrinsic  dignity,  imparts  to  whatsoever  means  it 
employs  their  greatest  worth.  Apart  from  this, 
nothing  is  truly  noble  or  exalted.  This  makes  giv 
ing  the  art  of  gaining — the  true  philosopher's  stone. 
It  turns  the  hoarded  gold  into  lead,  and  the  given 
mite  into  gold.  When  one  sees  that  beneficence 
thus  embalms  his  wealth  in  the  form  of  its  highest 
possible  value,  and  gives  it  to  him  as  a  perpetually 
increasing  fund,  as  an  instrument  of  good,  as  a  means 
of  grace,  and  as  an  auxiliary  of  heaven,  will  he  not 
labor  to  acquire,  and  acquire  that  he  may  give  ? 

2.  The  devotement  to  beneficence  of  a  just  por 
tion  of  our  property,  secures  our  own  highest  inter- 


PROPORTION  IN   BENEFICENCE.  HI 

ests.  It  is  a  satisfaction  to  know  th&t  the  proportion 
of  our,  substance  devoted  to  beneficence  is  in  ngree- 
ment  with  the  divine  will.  It  is  an  additional  satis 
faction  to  feel  that  our  wealth  is  thus  attaining  its 
highest  value.  It  is  a  happiness  to  witness  the 
blessed  influence  thus  exerted,  in  the  alleviation  of 
human  woe,  and  the  removal  of  human  sin;  in 
kindling  immortal  hopes,  and  adding  star  after  star 
to  Immanuel's  diadern.  To  know  and  feel  this,  is 
to  enjoy  the  luxury  of  doing  good.  "  When  the  ear 
heard  me,  then  it  blessed  me ;  and  when  the  eye 
saw  me,  it  gave  witness  to  me :  because  I  delivered 
the  poor  that  cried,  and  the  fatherless,  and  him  that 
had  none  to  help  him.  The  blessing  of  him  that 
was  ready  to  perish  came  upon  me ;  and  I  caused 
the  widow's  heart  to  sing  for  joy."  Such  a  use  of 
our  property  brings  us  into  harmony  with  the  attri 
butes  of  God,  and  with  the  highest  interests  of  man. 
It  identifies  our  interests  with  the  interests  of  Jeho 
vah.  Placing  them  under  the  protection  of  infinite 
power  and  the  guidance  of  infinite  wisdom,  by  the 
operation  of  all  moral  principles  and  the  fmmutabil- 
ity  of  the  divine  purposes  it  secures  them  beyond 
the  possibility  of  invasion. 

The  great  secret,  then,  of  advancing  our  own  in 
terests,  is  in  the  annihilation  of  selfishness,  and  in 
assimilation  to  God.  His  peculiar  blessedness  con 
sists  in  doing  good.  He  "  giveth  us  richly  all  things 
to  enjoy."  Air  and  sunlight,  rain  and  dew,  are 


112  THE   MISSION  OP  THE   CHURCH. 

ceaselessly  flowing  from  his  hand.  Our  happiness 
will  be  like  his,  as,  in  beneficence,  our  lives  resemble 
his.  Hence,  it  is  more"  blessed  to  give  than  to  re 
ceive  ;  for  giving  brings  us  into  more  perfect  sym 
pathy  with  Christ  in  his  redeeming  work,  and  pours 
into  the  soul  the  blessedness  which  he  contemplated, 
when,  "  for  the  joy  that  was  set  before  him,  he  en 
dured  the  cross."  "What  we  give  is  given  back  to 
us  again,  good  measure,  pressed  down,  and  running 
over.  It  is  this  that  scattereth,  and  yet  increaseth. 
This  maketh  rich,  and  addeth  no  sorrow  therewith. 
"We  honor  the  Lord  with  our  substance  and  our  barns 
are  filled  with  plenty,  and  our  presses  burst  out  with 
the  new  wine  of  joy.  We  sow  bountifully,  and  we 
reap  also  bountifully  of  all  the  fruits  of  the  Spirit.  All 
that  we  thus  give  in  charge  to  Providence,  shall 
return  in  the  elements  of  a  greater  good.  All  that 
we  thus  employ  for  Christ,  Mall  be  treasure  laid  up 
in  heaven  to  await  our  arrival.  For  all  that  we  thus 
give  to  the  poor,  we  "  shall  receive  manifold  more  in 
this  present  time,  and  in  the  world  to  come  life  ever 
lasting."  Thus  is  solved  that  old,' paradoxical  epi 
taph,  "What  I  kept,  I  lost;  what  I  gave,  I  have." 
Truly,  "  There  is  that  maketh  himself  poor,  yet  hath 
great  riches."  When  we  see  that  it  is  only  what 
we  give  that  enriches  us,  shall  we  not  give  ?  When 
we  see  that,  in  respect  to  property,  we  are  worth 
just  the  amount  of  good  which  we  do  with  it,  shall 
we  not  do  good  ?  When  we  see  that  beneficence  is 


PROPORTION  IN  BENEFICENCE.  H3 

the  chief  work  of  God,  that  we  live  in  a  world  cf 
which  the  fittest  description  is,  it  "  is  full  of  his  good 
ness  ;"  when  we  see  that  our  happiness  can  be  like 
his,  only  as  our  character  and  conduct  resemble  his, 
shall  we  not  be  beneficent  ? 

3.  The  devotement  to  beneficence  of  a  just  portion 
of  our  property,  promotes  the  glory  of  God.  This 
is  the  highest  motive  which  can  influence  holy  beings, 
the  noblest  end  to  which  they  can  devote  their  lives. 
This  overwhelms  all  conflicting  influences,  and,  go 
ing  beyond  all  considerations  of  self-interest,  leads  to 
entire  consecration.  It  is  this — its  direction  to  the 
noblest  end — that  gives  to  Christian  beneficence  in 
the  simplest  act,  its  intrinsic  worth  and  dignity. 
This  joins  the  "  farthing"  of  a  grateful  love  to  the 
ends  for  which  Jehovah  created  and  is  governing 
the  world .  It  brings  it  within  that  system  of  means, 
by  which  is  to  be  wrought  out,  in  the  recovery  of 
a  lost  world,  the  demonstration  that  "  God  is  love." 
Every  beneficent  act  ascends  up  high  as  the  throne 
of  God,  and,  incorporated  among  the  redeeming  agen 
cies  of  the  cross,  stretches  wide  as  the  curse  is  found. 
It  is  in  this  connection  of  beneficence  with  the 
means  and  influences  by  which  the  Almighty  is  ac 
complishing  the  redemption  of  the  world,  "  to  the 
praise  and  glory  of  his  grace,"  that  we  find  the 
most  urgent  calls  to  it.  Here  motive  reaches  its 
highest  power,  and  argument  its  most  persuasive 
appeal.  In  this  is  the  realization  of  man's  highest 

Mi«,of-h'.uvh,  20 


114  THE   MISSION  OF  THE   CHURCH. 

interests,  by  the  attainment  of  the  highest  ends  of 
his  being — the  ceaseless  oblation  of  his  substance 
and  himself  to  God,  as  a  living  protestation  against 
the  selfishness  which  dishonors  and  would  dethrone 
him. 

Is  the  divine  glory  promoted  by  human  obedience  ? 
Beneficence  is  obedience.  Is  God  honored  by  the 
expression  of  a  grateful  sense  of  his  goodness  ?  Be 
neficence  is  such  an  expression.  Does  he  delight  in 
the  testimonials  of  a  fervent  love  ?  Beneficence  is 
such  a  testimonial.  "  Inasmuch  as  ye  have  done  it 
unto  them,  ye  have  done  it  unto  me."  Do  the  oppo- 
sites  of  these  dishonor  God  ?  Covetousness  is  the 
concentration  of  them  all.  It  closes  the  ear  to  his 
claims  in  the  cries  of  his  poor,  and  withholds  from 
him  the  heart.  It  denies  him  his  crown,  and  places 
a  stigma  upon  Christ's  voluntary  assumption  of  pov 
erty  for  the  redemption  of  the  world.  "  Take  heed, 
and  beware  of  covetousness."  It  is  among  the  most 
humiliating  forms  of  sin — among  the  greatest  tri 
umphs  of  Satan.  Shall  we  dishonor  him  whom  all 
the  angels  in  heaven  adore?  Shall  we  withhold 
from  him  what  it  should  be  our  chief  joy  to  lay  at 
his  feet,  our  wealth,  our  influence,  our  all  ?  By  the 
highest  value  of  riches,  by  your  own  best  interests, 
by  the  honor  of  the  Saviour,  by  the  glory  of  God, 
"trust  not  in  uncertain  riches."  By  the  goodness 
of  the  Lord,  by  the  love  of  Christ,  by  the  bliss  of 
heaven,  be  "  rich  in  good  works,  ready  to  distribute, 


PROPORTION  IN  BENEFICENCE,  H5 

willing  to  communicate,  laying  up  for  yourselves  a 
good  foundation  against  the  time  to  come,  that  ye 
may  lay  hold  on  eternal  life." 

''  Thy  gold's  ui-ue  worth,  thy  weal,  God's  glory,  are  agreed 
Then  scatter  wide  and  free  thy  heaven-intrusted  seedj 
So  shalt  thou  reap  a  golden  harvest  most  divine, 
And  like  th.3  brightness  of  the  firmament  shalt  shin?.** 


116  THE  MISSION  OF  THE   CHURCH. 

CHAPTER   III. 

SYSTEM  IN  BENEFICENCE. 
I.  PROVISIONS   OF    SYSTEM. 

No  system  can  be  considered  as  complete,  as  suit 
ed  to  develope  in  the  church  the  beneficent  spirit  of 
the  gospel,  and  secure  from  each  of  its  members  a 
just  proportion  of  his  substance  in  charitable  contri 
butions,  Avhich  does  not  make  provision  for  proper 
instruction  concerning  the  use  of  property,  and  for 
communicating  information  respecting  the  condi 
tion  and  ivants  of  the  ivorld  ;  for  the  appropriation, 
at  stated  times,,  by  each  one,  of  a  due  proportion  of 
his  substance  to  beneficence  ;  and  for  some  plan  on 
,  the  part  of  every  church  for  collecting  the  contribu 
tions  of  its  members,  and  for  applying  them  to  the 
objects  for  which  they  are  designed. 

1 .  System  in  beneficence  provides  for  instruction 
concerning  the  use  of  property,  and  for  communi 
cating  information  respecting  the  condition  and 
wants  of  the  world.  Too  much  may  have  been  pre 
sumed  on  the  knowledge  of  Christians  respecting  the 
use  which  God  requires  them  to  make  of  their  prop 
erty,  and  consequently,  in  the  prosecution  of  their 
business,  they  have,  through  ignorance,  been  exposed 
to  the  growth  of  a  covetous  spirit,  with  the  increase 
of  their  possessions.  From  motives  of  delicacy,  relig 
ious  teachers  who  receive  their  support  from  the  vol- 


SYSTEM  IN  BENEFICENCE.  H7 

untary  subscriptions  of  their  people,  may  have  shrunk 
from  the  same  "degree  of  explicitness  upon  this  sub 
ject  which  they  have  felt  to  be  necessary  in  respect 
to  other  Christian  duties.  And  the  difficulty  which 
some  pastors  have  experienced  in  securing  the  full 
amount  of  their  support,  or  the.  consciousness  that 
when  received  it  was  inadequate  for  this  purpose, 
has  increased  the  embarrassment. 

And  many  hearers,  who  have  been  ready  to  ap 
plaud  the  clearest  and  fullest  exposition  of  dogmatic 
truth,  have  sometimes  evinced  a  remarkable  sensi 
tiveness  to  any  direct  application  of  the  duty  of  be 
neficence.  They  are  sound  on  all  points  of  accredited 
orthodoxy,  and  lend  their  approval  to  the  rebukes  of 
all  heresy,  except  that  of  believing  that  their  money 
is  their  own,  and  that  they  may  expend  it  as  they- 
please,  without  let  or  hinderance.  That  such  has 
been  the  feeling  of  not  a  few  hearers,  and  such  the 
condition  of  some  pastors,  is  quite  certain ;  and  as  a 
natural  consequence,  many  churches,  that  have  been 
thoroughly  taught  in  respect  to  other  Christian  doc 
trines  and  duties,  have  failed  to  receive  due  instruc 
tion  upon  the  subject  of  Christian  beneficence. 

If  a  people  feel  that  they  are  too  poor  to  contribute 
to  charitable  objects,  let  the  pastor  ascertain  whether 
it  may  not  be  merely  a  matter  of  feeling,  occasioned 
by  the  want  of  more  scriptural  views,  or  by  the 
absence  of  information  respecting  the  wants  of  the 
world,  for  which  they  may  justly  have  looked  to 


118  THE   MISSION  OF  THE   CHURCH. 

him.  Are  they  poorer  than  the  widow  who  cast 
into  the  treasury  of  the  Lord  all  her  living  ?  If  not, 
instruct  them  in  the  doctrine,  and  duty,  and  bless 
edness  of  Christian  liberality,  and  they  will  give. 
Spread  out  before  them  the  wastes  and  wants  of  the 
world,  and  they  will  give.  Let  them  give  a  little 
once,  and  they  will  wish  to  give  again,  and  a  little 
more.  And  what  they  give  to  other  objects  will 
not  be  taken  from  the  support  of  him  who  is  lead 
ing  them  to  the  luxury  of  doing  good.  The  specific 
for  a  pastor  to  starve  himself  away  from  his  people, 
is  to  decline  instructing  them  in  the  duty  of  benefi 
cence,  and  to  withhold  from  them  a  knowledge  of 
the  ivants  of  a  j)erishing  ivorld.  By  such  a  course, 
he  injures  both  them  and  himself,  and  dishonors  his 
Master.  His  people  are  entitled  to  instruction.  It 
is  his  duty  to  give  it  to  them.  This  should  enter, 
as  an  important  element,  into  his  plans  of  ministe 
rial  labor  among  them.  If  they  will  be  covetous, 
let  them  know  that  no  "  covetous,  man,  who  is  an 
idolater,  hath  any  inheritance  in  the  kingdom  of 
Christ  and  of  God."  If  they  refuse  to  deny  them 
selves,  they  should  understand  that  self-danial  is  the 
condition  of  discipleship,  and  that  they  have  turned 
away  from  the  cross,  "  sorrowful,"  it  may  be — yet 
they  HAVE  turned  away. 

But  no;  those  who  love  our  Lord  Jasus  Christ 
will  no  more  disobey  him  here  than  elsewhere,  if 
they  are  rightly  instructed  in  their  duty.  The 


SYSTEM  IN  BENEFICENCE.  H9 

church  will  respond  to  his  calls,  if  she  understands 
them.  She  did  do  it  in  the  days  of  the  apostles  and 
primitive  Christians,  and  she  is  beginning  to  do  it  in 
our  own  days.  Let  the  spirit  of  beneficence,  as  the 
antidote  to  selfishness,  be  developed  in  the  hearts  of 
Christians,  by  instruction  from  the  pulpit,  in  the 
concert  of  prayer,  or  convention.  Let  the  claims  of 
benevolence  be  freely  canvassed.  They  are  founded 
in  principles  of  the  most  genuine  philanthropy  and 
the  purest  religion.  They  are  enforced  by  the  power 
of  the  cross.  They  are  urged  by  the  woes  of  count 
less  millions,  and  by  the  bliss  of  which  these  mill 
ions  are  capable.  Oh,  let  them  be  known,  let  them 
be  seen  by  the  church,  and  she  will  open  her  arms 
to  leceive  them  as  the  representatives  of  her  divine 
Redeemer,  and  honor  them  with  her  most  precious 
treasures.  If  we  would  displace  covetousness  from 
the  hearts  of  Christians,  and  introduce  benevolence 
in  its  stead,  we  must  apply  the  power  of  Christian 
doctrine,  and  open  before  them  the  channels  of  Chris 
tian  beneficence,  and  lure  them  by  the  attraction  of 
Christian  motives.  This  is  God's  remedy,  and,  if 
applied,  it  will  be  made  effectual. 

If  the  world  is  to  be  recovered  by  the  propaga 
tion  of  Christianity,  nothing  is  more  evident  than 
that  the  rising  generation  is  to  be  prepared,  by 
thorough  instruction,  for  a  more  martyr-like  devot- 
edness,  and  a  higher  style  of  achievement  than  has 
marked  the  present  generation.  The  hope  of  the 


120  THE   MISSION  OF  THE    CHURCH. 

church,  in  respect  merely  to  its  own  perpetuity,  is, 
under  God,  in  the  young.  For  any  reasonable  plans 
of  successful  propagation,  the  main  preparatory  work 
must  be  with  them.  The  present  generation  has 
accomplished  more  in  this  respect  than  did  the,  last. 
The  next  must  go  far  beyond  the  present.  But,  for 
this,  the  spirit  of  beneficence  must  be  earlier  infused 
into  it,  that,  through  its  deeper  root  in  a  richer  soil, 
it  may  yield  a  riper  and  more  abundant  fruit.  "  Tell 
your  children  of  this,  and  let  your  children  tell  their 
children,  and  their  children  another  generation." 
But  who  shall  give  this  instruction  ?  We  answer, 
first,  an  important  duty  devolves  on  parents.  They 
should  teach  their  children,  by  precept  and  example, 
to  give  liberally  and  systematically.  The  shepherd 
of  the  flock  has  also  a  responsible  agency.  It  is  his 
work,  made  incumbent  by  his  relations  to  his  people, 
and  by  the  terms  of  his  commission.  The  main  reli 
ance,  under  God,  for  the  cultivation  of  a  beneficent 
spirit  in  the  church,  and  for  making  her  charity  a 
work  of  intelligence,  of  principle,  and  of  habit,  must 
be  upon  her  ministers.  And  auxiliary  to  the  min 
istry  in  securing  this  important  result,  is  the  Chris 
tian  press.  By  religious  journals,  and  reports  oi 
benevolent  societies,  by  tracts  and  treatises  upon 
missions  and  beneficence,  much  may  be  done  to  dif 
fuse  information,  cultivate  a  sense  of  stewardship, 
and  awaken  the  elevated  sentiments  of  Christian 
philanthropy.  In  this  view,  the  religious  press  is 


S.YSTEM  IN  BENEFICENCE.  121 

as  the  right  arm  of  the  Christian  ministry,  the  cir 
culation  of  a  good  book  like  a  perpetually  self-repeat 
ing  sermon,  and  all  beneficent  organizations  are  as 
dutiful  handmaids  to  the  Christian_church. 

2.  System  in  beneficence  provides  for  the  appro 
priation  by  every  one,  at  stated  times,  of  a  due  pro 
portion  of  his  property  to  charitable  purposes.  This 
provision  of  the  system  is  essential  in  order  to  secure 
the  full  benefits  of  the  former  provision.  Without 
something  of  this,  the  principles  inculcated  might  be 
left  inoperative,  and'  the  impressions  made  be  soon 
effaced,  to  be  revived  perhaps,  from  the  pulpit,  and 
lost  again  by  inaction,  or  the  resumed  reign  of  cov- 
etousness.  There  are  three  stated  periods,  the  weekly, 
the  monthly,  and  the  annual,  which  deserve  partic 
ular  consideration. 

(1.)  The  ^veekly  period.  "  UPON  THE  FIRST  DAY 
OF  THE  WEEK,"  says  the  apostle  to  the  Corinthians, 

"  LET    EVERY    ONE    OF    YOU    LAY  BY  HIM    IN    STORE,  AS 

GOD  HATH  PROSPERED  HIM."  The  same  direction  he 
also  gives  to  the  Galatians.  Here  is  a  simple  but 
comprehensive  system.  Each  one  is  required  to  give 
something.  This  is  beneficence.  His  charity  is  to 
be  "  as  God  hath  prospered  him."  This  is  pi'opor- 
tion  in  beneficence.  It  is  to  be  laid  by  "  upon  tJie 
first  day  of  the  iveek."  This  is  system  in  benefi 
cence. 

The  chief  characteristics  of  this  apostolic  plan, 
PROPORTION  AND  SYSTEM,  are  precisely  those  in  re- 


122  THE   MISSION  OF   THE   CHURCH. 

spect  to  which  the  beneficence  of  the  church  is  most 
defective.  And  it  is  a  little  singular,  that  this  divine 
type  should  have  been  left  on  record  for  the  express 
benefit  of  the  church,  and  yet  should  have  been  so 
little  regarded.  It  is  simple,  easy  of  application, 
and  effective.  That  some  such  plan  should  not  have 
obtained  general  adoption,  may  perhaps  be  best  ac 
counted  for  by  the  absence  of  that  beneficent  spirit 
which  prevailed  in  the  primitive  church. 

The  advantages  of  this  plan  are  obvious.  It  rs 
the  occasion  of  very  frequent  recurrence  to  the  prov 
idence  of  G  od  as  the  source  of  our  prosperity,  and  of 
a  recognition  of  our  dependence  upon  him,  arid  of 
our  obligation  to  him  for  all  that  we  receive.  It  is 
suited  to  mingle  thoughts  of  him  with  the  pursuit 
of  all  our  worldly  affairs,  so  that  our  religion,  instead 
of  being  secularized  by  our  business,  is  made  to  ele 
vate  and  sanctify  it,  by  leading  to  its  prosecution 
upon  the  highest  principles.  By  bringing  us  to  so 
frequent  a  review  of  our  stewardship,  it  deepens  the 
feeling  of  responsibleness,  and  quickens  the  sensibil 
ities  to  the  condition  of  our  fellow-men,  and  to  our 
final  account.  The  mind  being  kept  thus  constantly 
familiar  with  the  ennobling  principles  and  constrain 
ing  motives  of  Christian  beneficence,  selfishness  is 
restrained,  and  covetousness  meets  with  constant 
und  almost  impassible  barriers.  Thus  a-  more  cor 
rect  judgment  will  be  formed  of  the  proportion  which 
luty  requires,  and  the  devotement  of  that  proportion 


SYSTEM  IN  BENEFICENCE.  123 

will  be  prompted  by  more  elevated  religious  affec 
tions. 

The  most  indigent  can  probably  lay  aside  a  cent 
a  week  for  an  object  to  which  they  may  feel  unable, 
at  any  one  time,  to  contribute  fifty-two  cents.  Many 
more  can  invest  in  this  way  five,  ten,  or  twenty 
cents  a  week,  who  would  think  it  impossible  to  sub 
scribe  two  dollars  and  a  half,  or  five  dollars,  or  ten 
dollars  at  any  one  time  in  the  year,  and  who  per 
haps  may  not,  at  any  one  tune,  be  in  possession  of 
an  amount  so  large.  And  yet,  by  giving  it  in  small 
weekly  instalments,  they  will  defraud  no  one  ;  but, 
doing  it  from  gratitude  to  God  and  love  to  man,  they 
will  become  better  neighbors,  better  citizens,  better 
men,  and  better  Christians. 

Some  forty  years  ago,  a  worthy  deacon  of  an 
infant  church  in  Vermont  adopted  this  plan,  from  a 
simple  desire  to  obey  the  injunction  of  the  apostle. 
While  under  the  elevating  influence  of  the  Sabbath 
services,  he  consecrated  to  beneficence  such  a  portion 
of  his  income  as  would  meet  the  measure  of  his 
prosperity.  From  this  deposit  the  various  calls  of 
charity  were  answered,  and  the  poor  and  needy  were 
never  allowed  to  go  empty  away,  unless  it  had  been 
previously  much  overdrawn.  In  this  practice  he 
continued  until  his  death,  greatly  to  his  own  tempo 
ral  and  spiritual  advantage ;  for  "  his  root  was  spread 
out  by  the  waters,  and  the  dew  lay  all  night  on  his 
branch."  There  are  those  who  still  remember  the 


124  THE  MISSION  OF  THE   CHURCH. 

email  tin  trunk  to  which  he  committed  these  weekly 
instalments,  and  who,  receiving  the  rich  legacy  of 
his  example,  bear  testimony  to  its  happy  influence 
upon  themselves,  the  prosperity  of  the  little  church, 
and  the  destitute  around. 

The  only  plausible  objection  to  this  plan  may  arise 
from  the  difficulty  which  some  might  experience  in 
estimating  the  profits  of  their  business,  so  as  to  ad 
just  their  weekly  proportion.  With  day-laborers, 
and  multitudes  of  others,  this  objection  could  have 
little  weight.  With  not  a  few  it  might  be  removed 
by  a  different  mode  of  conducting  their  affairs,  and 
the  change  might  make  them  safer  and  more  pros 
perous  business  men.  But  those  whose  vocations 
are  of  such  a  nature  that  this  plan  could  not  be 
fully  carried  out,  might  still  lay  by  something,  and 
refer  the  full  adjustment  of  their  proportion  to  the 
monthly  or  annual  estimate,  as  the  Jews  were  allow 
ed  to  close  the  appropriation  of  their  tithes  for  feasts 
and  sacrifices  at  the  expiration  of  every  third  year, 
if  not  done  before. 

(2.)  The  monthly  period.  Those  who  cannot 
decide  on  their  degree  of  prosperity  week  by  week, 
may  be  able  to  do  it  once  a  month,  and  to  "  lay  by 
in  store"  accordingly.  But  for  those  who  adopt  the 
monthly  system,  the  temptation  to  withhold  may  be 
increased  by  their  being  under  the  necessity  of  con 
secrating  a  sum  four  times  as  large  as  the  weekly 
adjustment  would  require.  And  there  may  be  less 


SYSTEM  IN  BENEFICENCE.  125 

tendency  to  create  a  sense  of  constant  dependence 
upon  God,  and  to  form  as  perfectly  the  habit  of  asso 
ciating  his  glory  with  the  prosecution  of  all  their 
worldly  affairs.  Still,  as  a  substitute,  in  the  case  of 
those  who  cannot  do  it  oftener,  let  them-  adopt  the 
spirit  of  the  apostolic  direction,  and  '"  lay  by  in 
store"  every  month,  "as  God  hath  prospered  them." 
This  has  been  found  to  possess  important  financial 
as  well  as  religious  advantages.  Says  a  prosperous 
merchant  who  has  adopted  this  plan,  "  This  system 
has  saved  me  from  commercial  dangers,  by  leading 
me  to  simplify  business  and  avoid  extensive  credits. 
It  has  made  me  a  better  merchant ;  for  the  monthly 
pecuniary  observations  which  I  have  been  wont  to 
take,  though  often  quite  laborious,  have  brought  me 
to  a  better  knowledge  of  the  state  of  my  affairs,  and 
led  me  to  be .  more  cautious  and  prudent  than  I 
otherwise  should  have  been.  Since  adopting  this 
plan,  I  have  been  no  longer  perplexed  with  doubts 
about  giving,  and  there  is  no  one  I  meet  with  more 
cheerfulness  than  a  servant  of  Christ  calling  for 
aid." 

(3.)  The  annual  period.  To  an  annual  survey 
of  one's  business  affairs,  and  an  apportionment  of 
profits  to  beneficence,  there  can  be  no  objection  from 
its  impracticability.  It  accords  with  the  principles 
and  habits  of  the  best  business  men,  to  take  an 
annual  account  of  stock,  and  estimate  profits  and 
losses.  The  reputation  and  success  if  any  one  as  a 


126  THE  MISSION  Of  THE  CHURCH. 

business  man  require  this.  Men  who  do  nothing  of 
it  evince  so  little  practical  wisdom,  that  not  much 
can  be  expected  from  them  on  the  score  of  systematic 
beneficence.  If  they,  give  largely  at  one  time,  their 
generosity  may  be  at  the  expense  of  their  justice, 
and  they  cannot  be  counted  upon  as  having  any 
thing  to  give  when  the  call  is  repeated.  But  he  who 
annually  casts  up  his  accounts  will  know  what  are 
his  profits,  and  what  the  whole  amount  of  his  prop 
erty.  Then  let  him  apply  the  rule  of  proportion, 
and  set  apart  for  the  cause  of  his  Master,  the  amount 
which  that  rule  requires,  and  let  the  consecrated 
sum  be  considered  as  sacred  to  charity.  Only  let 
him  be  sure  that  the  amount  does  not  fall  Lelow  the 
claims  of  duty,  and  of  well  regulated  self-interest. 
And  if  he  should  act  upon  his  right  to  go  a  little 
beyond  mere  duty,  transcending  the  stern  mandates 
of  conscience,  and  borne  on  by  the  higher  sentiments 
of  gratitude  and  love,  he  would  neither  do  himself 
wrong,  nor  his  neighbor  harm. 

We  cannot  withhold  a  joint  letter,  written  in  1822, 
to  the  treasurer  of  one  of  our  foreign  missionary  so 
cieties,  by  two  individuals  who  had  adopted  a  plan 
similar  to  that  which  it  has  been  our  object  to  rec 
ommend. 

"  When,  a  few  years  since,  we  commenced  house 
keeping,  God  in  his  providence  saw  fit  to  commit  to 
our  care  a  small  farm  in  a  country  town,  for  which 
we  owed  about  one-quarter  of  its  value  We  had 


SYSTEM  IN  BENEFICENCE.  127 

read  the  various  accounts  of  the  benevolent  exertions 
of  the  day,  and  were  anxious  to  join  with  our  fellow- 
Christians  in  their  acts  of  charity.  But  how  could 
we  obtain  the  means  ?  Our  family  must  be  support 
ed,  and  we  must  pay  our  debts,  or  we  should  wrong 
one  man  while  giving  to  another. 

"  After  deliberating  upon  the  subject,  and  reflect 
ing  that  what  we  owed  would  not  probably  all  be 
wanted  for  several  years,  we  concluded,  in  the  first 
place,  to  attend  diligently  to  business,  as  God  should 
give  us  health  and  strength,  and  to  expend  nothing 
for  the  support  of  ourselves  and  family  but  what  was 
absolutely  necessary  for  our  health  and  comfort 
We  then  fixed  upon  a  certain  proportion  of  our  debts, 
which  we  would  endeavor  to  pay  annually,  and  so 
much  only,  unless  more  was  wanted  ;  but  if  wanted, 
we  would  pay  to  the  last  of  our  ability.  After  pay 
ing  the  proportion  of  our  debts  agreed  upon,  the 
remainder  of  our  income,  whether  more  or  less,  was 
to  be  expended,  according  to  the  best  of  our  judg 
ment,  in  doing  good. 

"  When  we  adopted  this  plan,  we  concluded  that 
it  was  best  to  review  it  at  stated  periods,  and  if  we 
conscientiously  thought  it  our  duty,  to  alter  it ;  but 
not  otherwise.  After  several  years'  experiment,  we 
are  more  and  more  convinced  that  it  is  our  duty 
strictly  to  adhere  to  it.  God  has  blessed  our  labors 
in  a  remarkable  degree.  We  can  almost  say  that 
he  has  fulfilled  to  us  his  promise  to  Israel,  that  he 


128  THE  MISSION  OF  THE   CHURCH. 

would  bless  them  in  all  that  which  they  should  put 
their  hands  unto." 

How  striking  is  this  illustration  of  the  ease  with 
which  systematic  arrangements  may  "be  introduced 
into  our  beneficent  operations,  even  in  difficult  cir 
cumstances.  Let  every  disciple  of  Jesus  go  and  do 
likewise,  and  the  days  of  retrenchment  and  penury 
and  mourning  to  the  cause  of  benevolence  would  be 
ended,  and  "  Israel  would  blossom  and  bud,  and  fill 
the  face  of  the  world  with  fruit." 

(4.)  There  is  yet  one  other  plan,  which  has  been 
adopted  by  some  with  advantage.  It  is  that  of  set 
ting  apart  a  certain  portion  of  each  gain  in  every 
enterprise,  and  devoting  it  to  beneficence.  This  per 
haps  approaches  nearer  to  the  Jewish  system  than 
either  of  the  others.  Of  all  their  several  gains,  the 
Jews  were  required  to  give  a  portion  to  the  Lord,  in 
the  form  of  first-fruits  and  tithes.  This  brought  them 
almost  constantly  under  the  influence  of  some  sacred 
claim  upon  their  substance.  Everywhere  they  were 
reminded  of  their  dependence  upon  their  Maker,  and 
of  their  obligations  to  him.  Everywhere  they  were 
taught  that  they  were  constant  receivers,  by  being 
called  to  be  constant  givers.  And  why  was  this  but 
to  prevent  and  destroy  cov'etousness,  and  to  induce 
habits  of  beneficence  ?  And  what  could  be  more 
admirably  adjusted  as  means  to  the  end,  everywhere 
meeting  a  divine  claim,  or  the  most  animating  mo 
tives  to  liberality  ?  How  must  such  a  system  bring 


SYSTEM  IN  BENEFICENCE.  129 

one  into  an  all-surrounding  atmosphere  of  benefi 
cence. 

Its  advantages  are  nearly  allied  to  those  of  the 
first-named  plan.  And  the  near  resemblance  of  the 
system  proposed  by  the  Jewish  lawgiver  to  that  pre 
sented  by  the  Christian  apostle,  is  easily  accounted 
for  by  the  fact,  that  both  the  lawgiver  and  the  apos 
tle  were  under  divine  guidance.  It  was  in  both 
cases  the  all-creative  Mind  propounding  to  man 
principles  of  beneficence  most  suited  to  his  charac 
ter  and  condition,  and  most  conducive  to  his  highest 
interests  and  the  glory  of  God. 

The  operation  of  these  principles  is  beautifully 
illustrated  in  the  following  epistle,  written  in  1823, 
and  addressed  to  the  secretary  of  one  of  our  benevo 
lent  societies. 

"  I  have  long  been  desirous  of  rendering  some  aid 
to  your  society.  My  circumstances,  however,  have 
been  such  that  I  knew  not  how  to  contribute  money. 
But  having  recently  commenced  business,  with  very 
moderate  prospects,  it  occurred  to  me  that  I  had  a 
right,  if  it  were  not  clearly  my  duty,  to  set  apart  a 
certain  portion  of  the  Lord's  gifts,  for  his  cause  in 
the  earth.  I  have  therefore  taken  a  certain  part  of 
every  gain,  small  or  great,  and  devoted  it  to  the 
service  of  God.  I  would  not  trouble  you  with  this 
communication,  were  it  not  to  tell  you  of  the  satis 
faction  I  have  derived  from  this  plan.  The  money 
laid  aside  is  not  considered  mine.  The  only  inquiry, 

Miss,  of  Church.  *  1 


130  THE   MISSION   OF   THE    CHURCH. 

when  an  application  is  made,  is,  '  Have  I  any  thing 
in  the  treasury,  and  how  can  I  dispose  of  it  to  the  best 
advantage  ?'  I  feel  as  though  I  were  putting  my  hand 
into  the  Lord's  treasury  and  acting  for  him.  I  have 
no  doubt,  sir,  that  the  deductions  made  on  every 
gain  have  been  saved  in  carefulness  and  economy." 

Who  can  resist  the  conviction  of  the  superior  ex 
cellence  of  such  principles  as  this  letter  and  the  pre 
ceding  illustrations  exhibit?  Who  can  doubt  the 
utility  of  reducing  them,  as  these  Christians  did,  to 
systematic  operation  ?  Were  they  not  better  for  their 
beneficence ;  richer  in  all  that  which  constitutes 
true  worth — richer  in  the  means  and  the  desire  of 
doing  good — richer  in  all  the  elements  of  rational 
enjoyment  here,  arid  in  the  immortal  hopes  of  bless 
edness  hereafter  ? 

3.  System  in  benelicence  provides  for  some  plan 
in  every  church  for  collecting  its  charitable  contri 
butions,  and  for  applying  them  to  the  objecis  for 
^vh^ch  they  are  designed.  It  is  obvious  that  this  is 
essential  to  the  completion  of  a  perfect  system. 

There  are  some  objects  to  which  the  donors  them 
selves  should  be  the  distributers  of  their  own  bounty, 
as  the  poor,  the  sick,  and  the  afflicted,  within  the 
sphere  of  their  immediate  action.  The  benign  and 
ialutary  influence  of  bestowing  private  charities  is 
too  precious  to  be  lost  by  making  another  the  almo 
ner  of  our  bounties,  when  we  are  in  circumstances 
to  apply  them  ourselves. 


SYSTEM  IN  BENEFICENCE.  131 

It  is  mainly  with  respect  to  the  prominent  and 
accredited  institutions  of  benevolence,  whether  relat 
ing  to  the  claims  of  our  own  or  of  other  countries 
that  this  part  of  our  system  is  to  be  arranged.     Foi 
these  various  objects,  collections  are  sometimes  taken 
at  the  close  of  public  service,  at  the  -time  when  the 
objects   are  presented.     It  is  an  objection   to  this 
method,  that  it  leaves  out  of  account  those  who  may 
on  such  occasions  be  absent,  and  secures  a  smaller 
sum  from  those  who  are  present,  than  a  different 
plan  might  elicit.     Cards  are  sometimes  placed  in 
the  slips  of  the  church,  upon  which  each  one  is 
requested  to  write  his  name,  with  the  sum  which 
he  wishes  to  give.     In  -addition  to  the  above-named 
objection,  which  is  equally  applicable  to  this  mode 
many  who  would  otherwise  contribute,  a  little,  dis 
liking  to  place  their  names  to  a  small  sum,  subscribe 
nothing.     We  believe  that  by  some  wise  system,  a 
larger  amount  may  be   secured,  and  with  greater 
advantage  to  the  donor.     The  minutiae  of  a  plan 
for  charitable  collections  must  be  determined  by  the 
peculiar  circumstances  of  the  case.     Little  more  can 
here  be  done  than  to  draw  the  outline  of  one,  which 
can  be  filled  up  by  those  who  may  carry  it  into 
operation. 

Let  provision  be  made  by  the  church,  at  the  open 
ing  of  the  year,  for  the  presentation  of  the  claims  oi 
the  various  benevolent  objects  at  stated  times,  and 
let  one  or  more  suitable  persons  be  appointed  for 


132  THE   MISSION  OF   THE   CHU11CH. 

each  different  object,  to  solicit  donations  hi  its  be 
half. 

When  these  stated  periods  arrive,  it  will  be  in 
harmony  with  the  provision  for  systematic  instruc 
tion,  for  the  pastor,  either  himself  or  by  an  agent,  to 
present  such  facts  and  principles  as  will  increase  the 
religious  intelligence  of  the  people,  elevate  in  their 
minds  the  great  work  of  Christian  beneficence,  and 
bring  them  more  under  the  influence  of  appropriate 
motives  to  liberality,  in  behalf  of  the  particular  ob 
ject  presented. 

Let  the  solicitors  appointed  follow  the  presentation 
of  these  claims  by  calling  from  house  to  house,  giv 
ing  an  opportunity  to  each  individual,  children  as 
well  as  parents,  to  contribute  what  they  may  have 
appropriated  for  the  object,  answering  any  inquiries, 
and  imparting  such  additional  information  as  they 
way  be  able  to  give. 

Let  each  one  of  these  solicitors  make  a  list  of  the 
names  of  those  upon  whom  he  calls,  with  the  sev 
eral  sums  contributed  by  each,  to  be  given  to  the 
pastor  when  the  collection  is  completed.  Of  the 
sum  total  of  his  collections  let  him  also  make  a  return 
to  a  treasurer  chosen  for  the  purpose,  or  to  the  pas 
tor,  by  whom  the  money  will  be  transmitted  as  soon 
as  practicable  to  the  treasurer  of  the  society  for 
which  it  is  designed. 

From  the  lists  returned  for  the  several  objects 
during  the  year,  let  the  pastor  make  an  annual 


SYSTEM  IN  BENEFICENCE.  l^J 

report  to  the  church  and  congregation,  with  such 
instructions  and  remarks  as  the  facts  in  the  case 
may  suggest. 

Such  are  the  provisions  which  seem  essential  to  a 
complete  system  in  beneficence,  whether  viewed  in 
relation  to  the  wants  of  the  church,  or  the  condition 
of  the  world.  A  system  like  this  imposes  a  duty 
upon  pastors,  upon  individual  Christians,  and  upon 
the  church.  It  secures  instruction  and  religious  in 
formation,  thus  touching  most  effectively  the  springs 
of  beneficent  action.  It  provides  for  a  stated  time, 
at  which  each  one  shall  apply  the  rule  of  propor 
tion,  and  lay  by  in  store  according  to  the  ability 
that  God  giveth.  It  includes  a  simple  but  compre 
hensive  plan  for  charitable  collections,  and  for  apply 
ing  funds  to  the  objects  for  which  they  are  designed. 
It  is  in  harmony  with  the  means  appointed  by  the 
Redeemer  for  the  sanctification  of  his  people,  and 
through  them  for  the  salvation  of  the  world.  And 
it  may  be  regarded  as  a  recommendation  to  this  plan, 
that  while  it  recognizes  the  instrumentality  of  the 
general  benevolent  organizations,  as  the  applying 
agents  of  the  church,  their  influence  comes  in  to 
confirm,  rather  than  disturb  the  relations  of  the  pas 
tor  to  his  people,  and  to  impress  upon  the  church  its 
responsibility  in  regard  to  its  beneficent  mission  ab 
the  great  divinely  instituted  body  for  the  world's 
conversion. 


134  THE  MISSION  OF  THE   CHURCH. 

II.    TENDENCIES  AND  ADVANTAGES  OF  SYSTEM. 

1.  System  in  beneficence  diminishes  the  expen 
diture  of  benevolent  societies  for  agencies.  It  is 
one  of  the  evils  resulting  from  the  present  unsys- 
tematized  beneficence  of  the  church,  that  so  much 
expenditure  is  necessary  for  the  support  of  agents 
for  collecting  funds.  There  can  be  no  doubt,  that 
in  regard  to  the  principal  benevolent  organizations, 
some  expenditure  of  this  kind  in  the  past  state  of 
things  has  been  necessary.  But  any  considerable 
appropriation  for  this  purpose  has  come  to  be  felt  by 
all  to  be  a  serious  drawback,  not  only  in  respect  to 
the  funds  thus  expended,  but  also  from  its  tendency 
to  occasion  distrust  in  the  minds  of  the  less  informed 
and  less  interested.  And  it  is  also  felt  that  the 
time  has  come  when,  by  means  of  system,  nearly 
the  whole  of  this  expenditure  might  be  saved.  The 
secretaries  and  officers  could  communicate  intelli 
gence  to  the  pastors  and  churches  through  reports 
and  periodicals.  The  pastors  could  diffuse  informa 
tion  by  the  circulation  of  these  publications,  and  by 
their  own  preaching  impart  such  instruction  as  might 
secure  systematic  contributions,  and  regular  remit 
tances  to  the  treasurers  of  the  several  societies.  This 
plan  carried  out  would  be  found  effective,  and  would 
save  to  the  cause  of  beneficence  thousands  of  dol 
lars. 

But  would  it  be  safe  to  discontinue  all  agencies 
for  the  collection  of  funds  ?  This  question  will  find 


SYSTEM  IN  BENEFICENCE.  135 

an  answer  in  the  reply  to  another  question.  Will 
the  pastors  and  churches  adopt  the  plan  ?  Will  they 
reduce  their  beneficence  to  system,  and  carry  out  the 
system  ?  If  they  will  do  this,  it  will  be  safe.  Indeed, 
there  seems  scarcely  an  alternative.  The  business 
of  raising  funds  belongs  to  the  churches.  The  ten 
dency,  in  the  progress  of  benevolent  operations,  espe 
cially  for  the  last  few  years,  has  been  to  devolve  it 
upon  them.  It  should  not  be  a  matter  of  expense 
to  those  organizations  whose  appropriate  work  is  to 
apply  these  charities.  This  expense  is  not  allowed 
in  other  corporate  institutions.  The  stockholders 
pay  in  their  assessments  at  their  own  expense.  And 
thus  it  should  be  hi  furnishing  supplies  for  our  be 
nevolent  associations ;  and  thus  it  might  be,  if  Chris 
tians  would  conduct  their  beneficence  as  other  men 
do  their  business,  on  principles  of  economy  and  by 
system,  not  allowing  "  the  children  of  this  world  " 
to  be  "  wiser  than  the  children  of  light." 

2.  System  in  beneficence  tends  to  secure  a  larger 
number  of  contributors.  It  has  been  ascertained, 
that  of  the  professed  Christians  who  regard  one  of 
our  oldest  and  most  efficient  boards  as  the  organ  of 
their  appropriations  for  foreign  missions,  but  little 
more  than  one  half  contribute  any  thing  to  promote 
the  object.  Can  it  be  that  they  feel  no  interest  in  a 
work  so  plainly  enjoined  by  the  Head  of  the  church  ? 
Is  not  the  reason  rather  to  be  found  in  the  want  of 
instruction  respecting  their  duty,  of  information  con- 


136  THE   MISSION  OF   THE   CHURCH. 

corning  the  condition  of  the  world,  and  of  a  system 
atic  plan  for  securing  their  cooperation  ? 

The  churches  which  include  the  largest  number 
of  regular  contributors,  are  those  on  which  most  pre 
paratory  labor  has  been  expended.  Let  the  same 
labor  be  bestowed  upon  other  churches,  and  accord 
ing  to  their  ability  will  their  members  become  inter 
ested  and  uniform  coworkers  with  other  laborers  in 
the  vineyard  of  the  Lord.  Let  them  have  arrange 
ment,  system,  plan  in  beneficence,  and  they  will 
bring  forth  fruit  in  this  department  of  duty  as  cer 
tainly,  as  by  similar  means  they  do  in  other  depart 
ments.  He  who  performs  one  religious  duty  from 
the  right  principle,  may  be  led  by  proper  influences 
to  perform  any  other. 

Thus  does  system  in  beneficence  tend  to  secure  to 
charitable  enterprises  a  larger  number  of  contribu 
tors,  and  to  make  their  cooperation  more  regular  and 
effective.  It  opens  fountains  of  benevolence  "in  a 
dry  and  thirsty  land,  where  no  water  is,"  arid  turns 
intermittent  springs  into  the  sources  of  perennial 
streams,  which  shall  fertilize  the  barren  wastes,  and 
"  make  glad  the  city  of  our  God." 

3,  System  in  beneficence  tends  to  secure  from 
each  contributor  an  amount  more  proportionate  to 
his  oMlity.  Men  sometimes  do  less  than  duty  re 
quires,  for  no  other  reason  than  that  they  do  not 
know  how  little  they  are  doing.  System  would  tend 
to  remove  this  difficulty,  and  to  raise  the  standard  oi 


SYSTEM  IN  BENEFICENCE  137 

tlieir  liberality.  Those  who  give  at  ..random,  and 
from  impulse,  frequently  imagine  that  the  amount  of 
their  charities  is  greater  than  it  really  is.  This  mis 
apprehension  leads  them  to  withhold  more  than  they 
would  otherwise  feel  at  liberty  to  withhold.  System 
would  correct  this  mistake,  and  enlarge  their  dona 
tions.  Many,  also,  give  little,  because  they  have  no 
plan  for  giving  any  thing.  The  thing  wanting  is  a 
purpose.  There  may  be  the  elements  of  beneficence, 
but  they  are  chaotic.  What  is  needed  is  develop 
ment  and  direction.  Temporary  ebullitions  are  not 
sufficient.  Fitful,  meteoric  bursts  of  feeling  are  fol 
lowed  by  a  darker  day  of  apathy  and  inaction.  Ex 
traordinary,  spasmodic  exertion,  occasioned  by  the 
galvanism  of  large  assemblies  and  exciting  speeches, 
is  not  the  kind  of  effort  which  the  objects  of  benefi 
cence  demand.  There  may  be  excitement  awaken 
ed — enthusiasm.  No  vast  and  noble  achievements 
are  secured  without  this.  But  how  unlike  to  an 
elevated  moral  state  are  those  flashes  of  benevolent 
feeling,  which  for  a  moment  astonish  the  beholders 
by  their  glare,  and  in  a  moment  more  leave  them  in 
equal  amazement  at  the  darkness  which  follows. 

The  excitement  which  the  church  needs  to  bring 
its  beneficence  into  agreement  with  its  ability,  is 
occasioned  by  deeply  pondering  the  principles  of  the 
gospel,  and  considering  the  miseries  and  the  guilt 
of  mankind  ;  by  constant  contemplation  of  the  char 
acter  of  Jesus,  and  communion  and  sympathy  with 


138  THE  MISSION  OF  THE   CHURCH. 

him.  It  is  enthusiasm  generated  by  the  spirit  of 
God  in  the  deep  well-springs  of  the  soul,  which  bears 
the  whole  man  right  on,  over  all  obstacles,  in  the 
steady  prosecution  of  the  great  work  of  beneficence. 
It  is  excitement  and  enthusiasm  which  come  from 
the  union  of  the  heart  and  the  head,  the  blending  of 
feeling  arid  intellect  in  a  uniform,  growing  desire  to 
do  good.  Where  this  is,  there  is  little  danger  that  a 
man's  charities  will  be  disproportionate  to  his  means. 
Every  one  in  whose  heart  this  healthful  excitement 
has  been  produced,  will  give  "  to  his  power,"  and 
be  willing  even  "beyond  his  power."  Yet  this  is 
no  hot-bed  process  of  forcing  unnaturally  the  benev 
olent  sympathies.  Nothing  is  done  that,  in  seasons 
of  serenest  reflection,  could  occasion  a  moment's 
regret.  All  is  calm,  quiet,  Christian  deliberation. 
Reason  approves  it,  conscience  approves  it,  and  the 
word  of  God  approves  it. 

But  alas,  for  want  of  this,  how  comparatively  lean 
is  the  charity  of  the  church.  She  grazes  in  barren 
fields.  Caprice,  accident,  self-indulgence,  or  apathy, 
often  determines  the  objects  and  time  and  amount  of 
charitable  contributions.  Multitudes  of  the  poor  re 
main  still  unrelieved,  of  the  ignorant  unenlightened, 
and  of  the  vicious  unreclaimed.  The  field  ripens 
faster  than  the  reapers  are  ready  to  gather  in  the 
harvest.  To  millions  who  need  the  gospel,  and  to 
many  who  ask  for  it,  the  church  does  not  give  it. 
The  demand  vastly  outruns  the  supply.  And  so  it 


SYSTEM  IN  BENEFICENCE.  139 

•will  be,  until  the  church  comes  to  act,  in  her  benefi 
cence,  upon  principle  and  by  system.  Till  then,  in 
her  means  of  fulfilling  her  high  mission,  and  execut 
ing  the  last  charge  of  her  Lord  and  Master,  she  will 
be  poor,  while  her  individual  members,  for  all  other 
purposes,  may  be  rich. 

4.  System  in  beneficence  tends  to  give  to  charita 
ble  contributions  the  more  scriptural  form  offree-tvill 
oj/erings,  and  thus  to  render  them  more  acceptable 
to  the  Lord,  and  a  means  of  greater  good  to  men. 
The  scriptural  idea  of  charity  is  love,  good- will ;  and 
xvhen  donations  to  the  poor  are  called  charity,  it  is 
by  metaphor,  wherein  the  action  or  the  gift  receives 
the  name  of  the  feeling  supposed  to  have  prompted 
it.  But  it  is  tiften  a  misnomer  to  apply  such  a  word 
to  the  donations  of  those  esteemed  charitable.  It  is 
true,  that  funds  which  are  relinquished  to  the  cause 
of  beneficence  may  be  attended  with  good  to  the 
recipients.  God  may  employ  them  for  such  a  result 
on  the  ground  of  his  own  right  in  them.  But  his 
ordina.ry  mode  of  procedure  leads  to  the  conviction, 
that  less  good  can  be  expected  from  such  donations 
than  from  the  free-will  offerings  of  affection,  while 
to  such  reluctant  releasers  of  their  property  we  find 
no  promised  reward.  And  although,  in  respect  to 
the  condition  of  the  poor  and  the  wants  of  the  world, 
this  is  a  better  disposition  of  their  wealth  than  to 
hoard  or  squander  it,  still  they  lose  the  blessing  which 
follows  the  free-will  offering,  because,  in  what  they 


(40  THE   MISSION  OF  THE   CHURCH. 

do,  "they  sacrifice  to  their  own  net,  and  burn  in 
cense  to  their  own  drag." 

There  are  others  who  have  principle  and  feel 
ing,  which  are  called  into  action  in  other  depart 
ments  of  duty,  but  not  here.  They  pray  from  prin 
ciple,  but  give  grudgingly  or  of  necessity ;  or  they 
contribute  to  sustain  the  gospel  at  home  from  love 
to  that  gospel,  but  have  made  its  diffusion  a  subject 
of  so  little  inquiry  and  prayer,  that  the  same  feeling 
hardly  prompts  them  to  do  any  thing  for  extending 
its  blessings.  So  that  often  what  they  are  con 
strained  to  yield  to  this  object  approaches,  in  their 
mind,  to  a  kind  of  religious  extortion.  Such  a  man 
gives  as  little  as  he  can,  consistently  with  the  gener 
ally  received  opinion  that  all  professhig  Christians 
should  give  something.  When  he  can  plead  inabil 
ity  without  incurring  the  odium  of  penuriousness,  he 
does  it ;  and  when  he  gives,  it  is  reluctantly,  anJ 
without  faith  or  charity. 

Now,  what  such  a  man  needs,  in  order  to  change 
his  views  and  his  habits  of  giving,  is,  together  with 
a  larger  measure  of  the  divine  Spirit,  system,  instruc 
tion  respecting  his  duty,  and  a  plan  for  doing  it.  Let 
him  be  taught  whose  is  the  silver  and  the  gold,  and 
why  it  is  intrusted  to  him  ;  that  the  great  business 
of  a  disciple,  so  far  as  his  property  is  concerned,  is  to 
give  as  freely  as  he  has  received.  Let  his  thoughts 
dwell  on  the  import  of  that  petition  which  he  so  often 
repeats,  "Thy  kingdom  come,"  until  he  feels  that  by 


SYSTEM  IN  BENEFICENCE.  141 

his  agency  its  advent  may  be  hastened.  Let  him  go 
to  the  cross  and  view  his  possessions  there,  and  he 
will  attain  a  moral  elevation  unreached  before ;  his 
eye  will  catch  visions  new  and  strange  to  him,  and 
he  will  begin  to  feel  that  wealth  is  power,  and  that 
it  is  a  blessed  thing  to  wield  that  power  for  the  good 
of  his  fellow-men.  He  is  now  predisposed  to  look 
with  favor  on  some  plan  for  beneficence  which  may 
be  submitted  to  his  inspection.  He  has  a  new  object 
to  live  for.  New  enlargement  is  given  to  his  mind. 
New  thoughts  take  possession  of  him.  A  new  spirit 
inspires  him.  His  donations,  now  prompted  by  love, 
are  set  apart  as  sacred  to  charity,  and  this  gives  to 
them  the  form  and  spirit  of  free-will  offerings.  And 
what  is  thus  offered  is  accepted ;  for, 

"Where  love  is,  the  offering  evermore  is  blest." 

This  is  the  spirit  of  true  beneficence,  which  leads  to 
the  voluntary  consecration  of  one's  entire  self,  body, 
soul,  and  spirit,  "a  living  sacrifice,  holy  and  accept 
able  unto  the  Lord."  It  puts  charitable  donations 
into  the  most  acceptable  and  pleasing  form.  It 
writes."  holiness  to  the  Lord  "  upon  every  thing,  and 
converts  human  instrumentality  into  divine  applian 
ces  for  the  recovery  of  lost  man.  How  great  would 
be  the  addition  of  moral  power  to  the  beneficent 
agencies  of  the  church,  if  all  her  bounty  came  reg 
ularly  and  systematically  as  free-will  offerings  to 
the  Lord. 


142  THE   MISSION   OF   THE    CHURCH. 

5.  System  in  beneficence  tends  to  make  free-will 
offerings  the  fruit  of  a  more  cheerful  spirit,  and  ren 
ders  beneficence  a  delight,  as  it  is  a  duty.  "  The 
Lord  loveth  a  cheerful  giver,"  and  he  who  gives 
cheerfully  finds  delight  in  giving.  But  seldom  does 
one  experience  much  pleasure  in  beneficence,  who  has 
left  it  to  the  contingencies  of  accident  or  circum 
stance.  The  call  may  come  when  he  is  "  unpre 
pared,"  because  his  bounty  has  not  been  i{made  up 
beforehand  ;"  or  he  may  have  some  sense  of  duty,  but 
not  be  sufficiently  influenced  by  the  motives  for  doing 
good  to  make  it  a  pleasure. 

In  order  that  doing  good  may  be  a  cheerful  and 
happy  work,  it  should  be,  in  principle  at  least,  a 
business  And  in  this,  as  in  other  things,  practice 
leads  to  perfection.  Exercise  gives  strength  to  the 
benevolent  as  well  as  to  the  social  affections.  Giv 
ing  once  is  seed  sown,  of  which  the  fruit  is  a  dispo 
sition  to  give  still  more.  Scattering  to  the  poor  in 
creases  both  the  desire  and  joy  of  scattering.  And 
these  will  be  still  more  increased  by  the  adoption  of 
a  regular,  systematic  plan  for  doing  it. 

By  system,  preliminaries  are  arranged,  resources 
provided,  and  the  proportion  adjusted  and  consecrat 
ed  to  the  Lord.  Nothing  remains  but  to  make  the 
appropriation.  Such  a  man  has  no  conflict  with 
covetousness.  The  battle  has  been  fought,  and  the 
victory  won.  He  is  impeded  by  no  doubts  respect 
ing  the  worthiness  and  importance  of  the  object. 


SYSTEM  IN  BENEFICENCE.  143 

He  is  hindered  by  no  pleas  of  human  imperfection 
in  the  workings  of  accredited  disbursing  a'gencies. 
Nothing  causes  hesitancy  or  misgiving.  He  lays 
his  offering  upon  the  altar  with  a  cheerfulness  and 
delight  which  he  has  experienced  in  110  other  mode 
of  employing  his  property,  and  his  only  regret  is,  that 
it  is  no  larger.  This  is  the  pleasure  of  beneficence, 
the  luxury  of  doing  good — to  see  joy  lighted  up  in 
the  abodes  of  poverty  and  distress,  to  hear  of  bless 
ings  conferred  through  Bibles  and  books  distributed, 
and  the  gospel  proclaimed.  It  is  a  pure  and  per 
manent  delight.  When  it  has  passed  away  as  a 
present  consciousness,  it  continues  as  a  joyful  reflec 
tion,  and  a  sweetly  impelling  force  to  still  more 
enlarged  plans  of  beneficence. 

One  who  thus  regulates  his  charities  by  plan,  is 
always  ready  to  give  when  he  is  called  upon,  and 
always  cheerful  in  giving,  because  he  is  ready.  .  Far 
from  looking  upon  the  solicitors  for  benevolent  objects 
as  religious  mendicants,  whom  he  sends  from  his 
door  with  only  a  covetous  "  Be  ye  warmed  and  filled," 
yet  "  giveth  not  those  things  which  are  needful,"  he 
deals  to  them  liberally  of  what  he  has  "laid  by  him 
in  store,"  and  to  this  adds  his  grateful  God-speed 
to  them  in  so  noble  a  mission.  Yea,  his  benevolence 
waits  not  to  be  asked,  but  impelling  him  by  a  spirit 
which  "  seeketh  not  her  own,"  he  goes  forth  unurged, 
unsolicited,  to  minister  to  the  objects  of  want  and  ol 
woe.  He  cannot  keep  his  Lord's  money  long  hid  in 


144  THE   MISSION  OF  THE   CHURCH. 

a  napkin.  He  puts  it  speedily  to  the  exchangers, 
that  it  may  gain  more  for  his  Master's  use.  To  do 
good  with  his  property  has  become  his  habit.  It  is 
his  business,  his  pleasure,  his  life.  He  has  experi 
enced  the  blessedness  of  doing  good,  and  now  nothing 
can  prevent  him  from  continuing  his  enjoyment  of 
it.  He  has  discovered  the  true  value  of  wealth  in 
discovering  the  right  way  of  using  it.  He  is  hap 
piest  himself  when  he  does  most  to  make  others 
happy. 

Here  is  the  great  secret  of  happiness,  the  panacea 
for  half  of  earth's  afflictive  ills — "to  do  good,  and  to 
communicate."  It  is  the  intenseness  of  desires  con 
centrated  upon  self  which  makes  the  soul  a  prey  to 
itself,  and  multiplies  its  artificial  wants  and  its  cor 
roding  cares,  and  deprives  it  of  the  joys  of  life.  Let 
men  do  good,  and  they  will  find  happiness.  To 
many  of  a  constitutionally  morbid  temperament,  who 
are  almost  strangers  to  the  sweet  sunlight  of  life,  or 
to  those  over  whose  spirits  the  blight  of  hope  has  cast 
a  cloud,  let  it  be  said, 

"  Whoso  would  sun  himself  in  peace,  may  be  seen  of  her  in 

deeds  of  mercy, 

When  the  pale,  lean  cheek  of  the  destitute  is  wet  with 
grateful  tears." 

Where  can  the  afflicted  find  consolation  so  readily 
as  in  assuaging  the  griefs  of  others?  In  their  mis 
sions  of  mercy,  they  shall  find  a  blessed  ministration 
made  to  themselves  by  the  great  Comforter. 


SYSTEM  IN  BENEFICENCE.  145 

li  Wouldst  thou  from  sorrow  find  a  sweet  relief? 
Or  is  thy  heart  oppressed  with  woes  untold  ? 
Balm  wouldst  thou  gather  for  corroding  grief? 
Pour  blessings  round  thee  like  a  shower  of  gold. 
^  *  *  *  *  # 

The  seed  that  in  these  few  and  fleeting  hours 
Thy  hands  unsparing  and  unwearied  sow, 
Shall  deck  thy  grave  with  amaranthine  flowers, 
And  yield  thee  fruits  divine  in  heaven's  immortal  bowers." 

6  System  in  beneficence  tends  to  give  consistency 
'Did  efficiency  to  the  character  of  Christians,  by  bring 
ing  their  life  into  harmony  ivith  their  doctrines  and 
professions.  The  piety  of  the  church  needs  consist 
ency  and  symmetry.  And  this  because  it  needs  sys 
tem  to  bring  its  practice  into  harmony  with  its  doc 
trines  and  professions.  There  is  a  glaring  contrariety 
between  the  standards  of  the  church  and  its  benefi 
cent  action.  This  is  observed  by  the  infidel,  and  is 
used  as  a  reproach.  It  is  perceived  by  the  pagan  as 
soon  as  he  understands  our  professed  belief  and  our 
practical  disbelief.  "  If  you  Christians  have  known 
all  these  things,"  said  an  inquisitive  heathen  to  the 
first  missionary  at  Bombay,  "  and  really  thought  that 
we  heathens  must  perish  unless  we  believe  in  your 
Jesus  Christ,  how  could  you  leave  so  great  a  part  of 
the  world  for  so  many  generations  to  go  down  to  per 
dition,  without  coming  sooner  to  tell  us  of  this  only 
way  in  which  we  can  be  saved?"  How  can  such 
most  natural  questions  be  answered,  except  by  the 
admission  of  great  inconsistency  ? 

Miss,  of  Church.  '2  2 


146  I'HE   MISSION   OF  THE    CHURCH. 

We  recognize  the  justness  of  the  comparison  in  oui 
Saviour's  declaration,  that  it  shall  profit  a  man  noth 
ing  to  "  gain  the  whole  world  and  lose  his  own  soul," 
and  yet  we  seem  almost  to  have  reversed  the  com 
parison  in  our  systematic  exertions,  seeking  the  world 
as  the  infinite  good,  and  passing  by  the  soul  as  of 
little  worth.  We  admit  that  "the  cares  of  the 
world,  and  the  deceitfulness  of  riches,  choke  the  word, 
and  render  it  unfruitful,"  and  yet  we  cultivate  the.se 
cares  and  riches,  as  if  they  would  make  our  hearts  a 
more  fertile  soil  for  the  good  seed.  We  profess  to  give 
up  all  for  Christ,  and  yet  live  much  as  if  we  ad 
mitted  his  claim  to  nothing.  We  admire  the  spirit 
of  the  martyrs,  but  have  little  idea  of  witnessing  for 
the  cause  in  which  they  died  by  the  surrender  of  any 
considerable  amount  of  our  property  for  its  advance 
ment.  We  profess  to  have  laid  up  our  treasure  in 
heaven,  but  from  all  visible  appearances,  far  the 
greater  portion  of  it  is  still  on  the  earth.  In  our 
creeds,  we  renounce  "  the  world,  the  flesh,  and  the 
devil ;"  and  in  our  lives  practically  renounce  our 
creeds,  which  contain  such  a  renunciation.  We 
pledge  ourselves,  in  our  profession,  to  entire  conse 
cration,  and  seal  our  vows  in  "the  cup  of  blessing,'' 
and  yet  evince  by  our  practical  reservations  that  we 
do  not  feel  obligated  by  these  vows.  Doctrinally, 
the  church  admits  self-denial  as  the  condition  of  dis- 
cipleship ;  practically,  as  a  body,  she  construes  the 
condition  as  consistent  with  the  denial  of  almost 


SYSTEM  IN  BENEFICENCE.  147 

every  thing  rather  than  self.  The  practical  sign  in- 
cancy  of  the  golden  rule  with  many,  is  the  surfeit 
ing  of  self  from  the  table  of  abundance,  and  the 
bestowment  upon  our  poor  neighbor  of  the  crumbs 
that  fall  therefrom.  Our  great  Exemplar  was  self- 
denying,  and  we  admit  ourselves  bound  to  be  like 
him,  yet  our  course  of  life  is  eminently  self-indulgent. 
The  church  is  organized  for  aggressive  movement, 
but  as  a  body  remains  stationary.  As  she  strives 
for  more  extended  empire,  she  strengthens,  and  yet 
she  strives  not.  Inaction  enfeebles  her,  and  yet  she 
is  comparatively  inactive.  It  is  by  scattering  that 
she  increases,  and  yet  she  scatters  little.  Exporting 
her  treasures  enriches  her,  and  yet,  for  the  greater 
part,  she  consumes  them  at  home.  Keeping  her 
goods  is  her  bane,  and  yet  she  keeps  them.  Hiding 
her  Lord's  money,  it  shall  be  taken  away,  and  yet 
she  hides  it. 

Is  this  consistency  ?  Is  there  not  a  sea  of  apathy 
lying  between  our  creeds  and  our  conduct,  between 
our  doctrines  and  our  deeds?  The  Saviour  and  the 
perishing  world  are  on  one  side ;  the  body  of  the 
church,  with  its  wealth,  is  on  the  other.  The  voice 
says,  "  Come  over  and  help  us  ;"  but  there  is  no  an 
swering  movement.  There  is  indeed  some  stir  in 
the  camp  of  the  Lord's  hosts,  some  feeble  attempts 
at  crossing — a  few  bold  leaders  have  seized  the  ark, 
and  borne  it  over.  But  what  are  these  from  so 
rrmny  ?  And  these  are  left  to  fight  almost  alone, 


148  THE  MISSION  OF  THE   CHURCH. 

What  are  two  or  three  thousand  missionaries  for  six 
hundred  millions  of  benighted  souls  ? 

What,  now,  is  needed  ?  We  answer,  consistency. 
Nothing  but  consistency  in  the  life  of  the  church. 
The  fault  is  not  in  her  creeds.  Her  organization  is 
in  harmony  with  the  letter  and  spirit  of  her  commis 
sion.  Her  professions  and  admissions  are  explicit 
and  full.  The  fault  is  in  her  practice — the  life  of 
her  members.  In  this,  she  virtually  disowns  her 
creeds,  repudiates  her  organization,  and  contradicts 
her  admissions  and  professions.  Without  plan  in 
beneficence,  this  contrariety  is  reduced  to  system. 
Men  pursue  their  various  schemes  for  self-indulgence 
or  self-aggrandizement  most  systematically.  When 
we  contemplate  the  grandeur  of  the  objects  proposed 
to  her,  and  the  comparative  pittance  which  she 
relinquishes  for  their  accomplishment,  we  are  con 
strained  to  say,  that  she  is  systematic  in  the  diver 
sion  of  her  energies  arid  her  possessions  from  the 
great  end  to  which  her  doctrines  and  her  professions 
direct  them — systematic  in  self-contradiction. 

Now,  let  this  order  of  things  be  reversed — let  the 
system  be  extended  from  schemes  of  selfishness  to 
those  of  benevolence — let  plans  be  formed  for  har 
monizing  the  practice  of  the  church  with  its  doctrines 
and  professions — let  her  charitable  contributions  be 
made  from  an  elevated  Christian  devotion,  and  be 
proportionate  to  the  legitimate  objects  of  beneficence, 
and  regularly  applied  ;  and  how  changed  will  be  the 


SYSTEM  IN  BENEFICENCE.  149 

whole  aspect  and  condition  of  the  church.  As  she 
joins  with  Christ  in  his  great  work,  he  will  join  with 
her  in  a  visible  success,  that  will  animate  her  hopes 
and  strengthen  her  courage  for  renewed  effort  and 
fresh  victories.  What  symmetry  and  beauty  would 
such  a  change  impart  to  her — to  cease  planning  for 
self-indulgence,  and  to  begin  to  plan  for  the  glory  of 
God.  How  would  she  put  on  her  beautiful  garments, 
the  fragrance  whereof  is  like  the  smell  of  "myrrh 
and  of  cassia."  "  No  weapon  that  is  formed  against 
her  shall  prosper,  and  every  tongue  that  shall  rise 
against  her  in  judgment,  she  shall  condemn."  "  She 
shall  break  forth  on  the  right  hand,  and  on  the  left ; 
and  her  seed  shall  inherit  the  Gentiles,  and  make 
the  desolate  cities  to  be  inhabited." 

7 .  System  in  beneficence  tends  to  raise  the  church, 
in  her  charitable  contributions,  to  a  more  elevated 
Christian  devotion.  "Whatever  shall  lead  the  church 
to  a  greater  simplicity  of  purpose,  and  give  her  a  more 
single  eye  to  the  glory  of  Christ — whatever  shall  kin 
dle  in  her  the  spirit  of  entire  consecration — whatever 
shall  train  her  to  a  higher  standard  of  faith  and  a 
more  ardent  love,  and  a  purer  and  more  constant 
zeal — whatever  shall  give  an  elevated  Christian  basis 
to  her  benevolent  efforts,  and  excite  a  more  intense 
longing  after  the  coming  of  Christ's  kingdom,  will 
directly  augment  her  moral  power,  and  give  increas 
ed  efficiency  even  to  the  present  rate  of  charitable 
contributions.  God  requires  the  pecuniary  resources 


150  THE   MISSION  OF   THE    CHURCH. 

of  the  cliurch,  not  because  he  cannot  accomplish  his 
plans  of  redemption  without  them,  but  because  he 
sees  that  it  will  be  for  her  advantage  to  do  it  by 
means  of  those  resources.  His  object  is  to  perfect  in 
his  people  their  estrangement  from  the  world  and 
their  devotion  to  him,  while  he  employs  this  devotion 
as  the  means  of  accomplishing  his  scheme  of  redeem 
ing  love  towards  the  race. 

And  in  proportion  as  this  spirit  of  obedience  and 
self-denial  and  love  is  increased,  however  small  the 
amount  of  charitable  donations  which  it  yields,  the 
work  of  beneficence  will  be  found  advancing.  If  the 
resources  of  the  church  are  only  as  a  "  handful  of 
meal  in  a  barrel,  and  a  little  oil  in  a  cruise,"  with 
the  devotement  of  these  in  the  spirit  of  entire  conse 
cration,  "  the  barrel  of  meal  shall  riot  waste,  neither 
shall  the  cruise  of  oil  fail,"  until  the  whole  work  be 
accomplished.  He  who  could  feed  five  thousand 
with  "five  loaves  and  two  fishes,"  can  convert  the 
world  through  the  generous,  self-denying  sacrifices  of 
his  people,  be  they  ever  so  small.  On  the  other  hand, 
the  absence  of  this  spirit  leaves  the  church  to  declen 
sion,  and  the  world  to  perish,  although  the  richest 
mines  in  the  bosom  of  the  earth  be  dug  up  and  cast 
into  her  treasury.  Though  we  "bestow  all  our 
goods  to  feed  the  poor,  and  have  not  love,  it  profiteth 
nothing."  Who  have  accomplished  so  much  for  mod 
ern  missions,  in  proportion  to  their  means,  as  the 
Moravians  ?  When  their  whole  number  did  not  ex- 


SYSTEM  IN  BENEFICENCE.  \§\ 

ceed  six  hundred  persons,  a  large  part  of  whom  were 
exiles,  they  began  the  beneficent  work  of  Christian 
missions.  At  the  expiration  of  ten  years,  they  had 
carried  the  light  of  truth  to  Lapland,  Greenland,  St. 
Croix,  Surinam,  and  to  the  Indians  of  North  Amer 
ica  ;  to  Algiers,  the  cape  of  Good  Hope,  Ceylon,  and 
Tartary.  Whatsoever  they  possessed  which  could 
subserve  so  sublime  an  end,  they  laid  upon  the  altar 
with  a  noble  and  self-denying  devotion  to  Christ ; 
and  their  success  was  according  to  their  faith  and 
love.  So  it  was  in  the  first  propagation  of  Chris 
tianity.  It  was  not  their  numbers,  nor  was  it  their 
wealth  which  gave  such  signal  triumphs  to  the  prim 
itive  followers  of  Christ,  but  it  was  their  invincible 
moral  courage,  their  ardent  love,  their  untiring  zeal, 
their  pure  Christian  devotion. 

It  is  the  spirit  of  entire  consecration  which  makes 
the  soul  rich  in  all  the  elements  of  liberality.  It  is 
a  simple,  confiding  trust  in  Providence,  a  warm  and 
glowing  love  to  Christ,  which,  withholding  all  sacri 
fices  to  pride  and  fashion,  and  pervading  the  whole 
business  and  arrangements  of  life  with  the  spirit  of 
supreme  devotion  to  God,  produces  a  degree  of  benefi 
cence  which  men  who  live  unto  themselves  deem 
extravagant  and  ruinous.  This  entire  subjection  of 
the  soul  to  Christ  forms  a  style  of  philanthropists 
who,  in  the  esteem  of  many  even  in  the  church,  are 
so  far  beyond  the  requirements  of  reason  and  Scrip 
ture,  that  their  influence  is  lost  as  examples,  and 


152  THE  MISSION  OF  THE   CHURCH. 

they  are  considered  as  fit  only  for  ridicule  or  admira 
tion.  And  this,  because  the  spirit  of  the  world  has 
crept  into  and  corrupted  the  church.  Her  benefi 
cence  is  meagre,  and  upon  low  and  earthly  principles. 
Her  light  is  dim.  Her  strength  is  weakness.  Her 
enemies  exult  over  her.  Feebly  does  she  fulfil  her 
mission  to  the  poor,  the  ignorant,  and  the  vicious  at 
home.  Still  more  feebly  does  she  execute  her  com 
mission  to  the  Pagan,  the  Mohammedan,  and  the 
Jew  abroad.  Nothing  but  supreme  devotion  to  Christ 
will  restore  her  beneficent  power,  and  open  fountains 
of  benevolence,  and  send  forth  streams,  "  to  satisfy 
the  desolate  and  waste  ground,  and  .cause  the  bud  of 
the  tender  herb  to  spring  forth." 

Urgent  as  are  the  calls  for  funds  from  the  waste- 
places  of  our  own  country  and  from  heathen  lands, 
there  is  a  greater  urgency  that  the  whole  subject 
of  beneficence  be  canvassed  and  systematized,  and 
placed  on  a  higher  and  broader  ground  of  Christian 
principle  arid  Christian  devotion.  This  done,  the 
requisite  amount  of  contributions  will  be  made  sure, 
and  the  condition  of  their  greatest  efficacy  will  be 
complied  with. 

The  very  attempt  to  form  a  system  will  give  a 
new  impulse  and  elevation  to  all  the  beneficent  move 
ments  of  the  church.  And  the  incorporating  in  a 
plan,  of  such  influences  as  l&d  to  its  formation,  will 
give  them  permanency  as  causes,  of  which  still  other 
advantages  will  be  the  legitimate  effects.  The  plan 


SYSTEM  IN  BENEFICENCE.  153 

has  given  these  influences  prominence,  as  elements 
of  a  man's  daily  life.  They  interweave  themselves 
in  all  his  thoughts  and  business.  What  was  low  in 
the  church  would  thus  he  raised  up  ;  what  was  weak, 
would  be  made  strong;  what  was  wavering,  would 
be  confirmed,  and  her  beneficent  career  become  like 
the  rising  light,  "  shining  more  and  more  unto  the 
perfect  day." 

c;  Oh,  then,  let  her  scatter  broadcast  of  her  seed, 
Rich  in  prayer,  and  in  alms,  and  in  every  good  deed, 
Till  her  seed-grain  is  garnered  in  ripe  golden  sheaves, 
And  her  guerdon  of  glory  from  Christ  she  receives." 

8.  System  in  beneficence  tends  to  promote  union 
among  Christians  of  different  denominations,  and 
thus  to  increase  the  moral  power  of  the  whole  church 
for  the  good  of  the  world.  The  ground  of  hope  that 
the  adoption  of  system  in  beneficence  would  increase 
the  spirit  of  union  among  the  several  denominations 
is,  that  it  presents  a  common  object  to  be  accom 
plished,  and  a  common  plan  for  accomplishing  it. 
How  might  all  distinctions  of  name  and  sect  be 
blended  in  the  great  work  of  blessing  the  world,  like 
the  primary  colors  in  the  beams  of  light,  that  glad 
den  the  earth  and  make  it  fruitful.  Or,  at  least, 
how  might  they  be  so  harmonized,  like  these  same 
colors  set  in  the  resplendent  arch  of  glory  which 
spans  the  darkened  heaven,  as  to  betoken  that  the 
wrathful  storms  are  past,  and  to  give  promise  of 
perpetual  peace.  And  this  hope  is  the  greater,  in- 


154  THE   MISSION   OF  THE   CHUHOH. 

asrnuch  as  the  main  object  is,  not  to  unite  the  church, 
but  by  new  conquests  to  enlarge  it — not  to  form  a 
new  association,  but  to  perpetuate  and  make  univer 
sal  an  old  one.  It  is  not  so  much  to  harmonize 
creeds,  as  to  give  system  and  consistency  and  effi 
ciency  to  practice.  However  much  may  be  gained 
in  the  work  of  uniting  the  church  by  discussions  and 
conferences  and  alliances,  it  will  readily  be  admitted 
that  much  more  may  be  done  by  leading  the  follow 
ers  of  Christ  to  a  self-denying,  systematic  effort  for 
the  conversion  of  the  world. 

It  is  to  action,  rather  than  discussion,  that  we 
look  with  most  sanguine  expectations  for  the  union 
of  the  church.  By  the  former,  good  men  will  work 
themselves,  in  a  common  cause,  into  greater  doctri 
nal  or  ecclesiastical  proximity,  while,  by  the  latter, 
they  may  reason  and  resolve  themselves  into  a  wider 
separation.  The  one  places  them  upon  their  points 
of  difference.  Passion  and  self-interest,  always  irrel 
evant  in  the  search  after  truth,  creep  in  and  blind 
the  eye,  arid  inflame  the  zeal  for  fortifying  and  de 
fending  those  points.  The  other  sets  them  upon  their 
points  of  agreement,  and  all  their  ardor  of  engage 
ment  deepens  their  sense  of  the  absolute  and  relative 
importance  of  these  points.  Each  will  rejoice  in 
the  fruits  of  the  labor  of  all,  as  ripened  by  the  same 
divine  influence,  and  gathered  from  the  same  com 
mon  field.  "  Ephraim  shall  not  envy  Judah,  and 
Judah  shall  not  vex  Ephraim.  But  they  shall  fly 


SYSTEM  IN  BENEFICENCE  155 

upon  the  shoulders  of  the  Philistines  toward  the 
west ;  they  shall  spoil  them  of  the  east  together." 
A  common  cause  gives  them  common  sympathies 
and  bonds  of  attachment.  By  engaging  in  earnest, 
and  upon  system,  in  the  great  work  of  doing  good, 
the  \vhole  church  is  pervaded  by  one  spirit,  the 
spirit  of  Christian  beneficence,  influenced  by  one  mo 
tive,  elevated  by  one  sentiment,  the  tendency  of  all 
which  is  to  overpower  sectarian  peculiarities,  and 
melt  the  whole  company  of  disciples  into  one  mass, 
and  mould  them  after  one  divine  likeness.  Instead 
of  repelling  the  world  by  her  frowning  battlements 
reared  for  intestine  warfare,  the  church,  united  in  her 
separate  sections,  like  the  several  tribes  of  Israel  in 
one  common  phalanx,  and  moving  at  the  sound  of 
the  same  "  silver  trumpet,"  towards  the  same  land  of 
promise,  would  attract  and  subdue  the  world. 

By  what  name  soever  you  may  call  yourself,  if  you 
are  a  child  of  God,  the  points  on  which  you  differ  from 
your  brethren  are  probably  fewer,  and  certainly  less 
important,  than  those  in  which  you  agree  with  them. 
The  views  and  feelings  which  characterize  both  you 
and  them,  as  the  friends  of  God  and  of  man,  are  the 
catholic  views  and  feelings — the  only  bond  of  a  com 
mon  fellowship  among  all.  the  regenerate  and  holy 
on  earth  and  in  heaven.  These  constitute  precisely 
that  character  which  qualifies  all  Christians  to  en 
gage  in  the  work  of  beneficence  with  the  highest  de 
gree  of  success,  and  which,  the  more  earnestly  and 


156  THE   MISSION  OF   THE    CHURCH. 

systematically  that  work  be  prosecuted,  assumes  more 
and  more  the  ascendency  over  all  dividing  lines  and 
enfeebling  agencies.  This  would  give  to  the  church 
a  union,  and  a  power  and  stability  from  union,  to 
Avhich  she  is  now  a  stranger.  The  preponderating 
force  would  be  a  centripetal  force.  The  attraction 
would  be  to  a  common  centre,  by  a  common  law 
of  affinity.  With  what  deep  grief  did  the  devoted 
Marty n,  an  attached  member  of  the  church  of  Eng 
land,  hear,  while  at  Aldeen,  of  an  order  of  the 
British  government,  to  prevent  his  Baptist  brethren 
from  preaching  and  distributing  tracts.  "  So  per 
plexed  and  excited  was  he  by  the  intelligence,"  says 
his  biographer,  "  that  it  even  deprived  him  of  sleep. 
And  he  spoke  afterwards  with  so  much  vehemence 
against  the  measures  of  government,  as  upon  reflec 
tion,  to  afford  him  matter  of  self-condemnation." 
"  How  small  and  unimportant,"  exclaims  this  heroic 
servant  of  God,  in  view  of  the  combined  powers  oi 
evil  that  oppose  the  progress  of  the  church  in  hea 
then  lands — "  how  small  and  unimportant  arc  the 
hair-splitting  disputes  of  the  Messed  people  at  home, 
compared  with  the  formidable  agents  of  the  devil, 
with  whom  we  have  to  combat  here" 

We  would  not  affirm,  that  all  differences  of  opin 
ion  and  denominational  distinctions  would  neces 
sarily  disappear,  even  in  the  most  systematic  and 
successful  prosecution  of  the  work  of  beneficence. 
We  only  say,  that  the  elements  of  system  are  the  ele- 


*si*ir"i*  c 


•    *<,    \  O  '          '  1      j*v 

SYSTEM  IN  BEIiEFlCENPlS.Tlli  157 

*/     a-  vr  v     V  to  u->   ''•  T  'ru'  "v 

ments  of  success,  and  thati  these,  combining  a  rule 
that  is  safe  with  motives  that  are  sufficient,  ara 
common  to  all  the  followers  of  Christ.  We  nay, 
"  the  field  is  the  world,"  the  harvesTis  alfeauy  ripe, 
the  command  is,  "  Go,  work  in  my  vineyard."  .The 
world  is  to  be  saved  by  the  inculcation  of  those 
essential  doctrines  on  which  the  disciples  of  Christ 
are  agreed.  Christianity  is,  therefore,  incomparably 
better  than  the  peculiarities  of  any  sect  of  Christians. 
Let  it  be  remembered,  that  our  Saviour's  last  com 
mand  to  the  church  is,  "  Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature,"  and  let 
her  begin  this  work  in  earnest  and  upon  system, 
and  strifes  will  cease.  Discordant  tempers  and  con 
flicting  interests  will  be  harmonized  in  hearts  fused 
into  one  common  constraining  love,  by  the  ardor  of 
their  zeal  in  the  accomplishment  of  one  common, 
sublime  end.  Let  the  church  task  herself  to  minis 
ter  to  the  poor  and  distressed,  to  give  the  word  of 
God  free  course  in  every  language  and  dialect  under 
heaven,  to  place  Bunyan's  Dream  in  the  hand  of 
every  pilgrim  to  the  "  celestial  city,"  and  to  make 
Doddridge  and  Baxter  as  living  preachers  in  the 
tent  of  the  Arab,  the  hovel  of  the  Hindoo,  the  hut  of 
the  Hottentot,  the  wigwam  of  the  Indian — in  every 
human  habitation  setting  forth  the  simple  power  of 
the  cross — grace,  in  its  beginning  and  continuance 
in.  the  soul,  the  same  in  every  age  and  every  clime, 
Aad  its  consummation  in  "the  saints'  everlasting 


A59  THE   MISSION  OF   THE   CHURCH. 

rest  "  Le*  the  church  begin  and  continue  this  work 
systematically  till  it  is  completed,  and  in  the  sym 
metry  and  consistency  and  beauty  and  power  ac 
quired  in  such  a  work,  let  those  who  together  have 
achieved  such  victories,  return  and  strive  and 
dispute  with  and  malign  each  other,  if  tliey  can. 
Their  differences  would  all  disappear  in  their  love 
and  labor  for  the  common  cause,  or,  by  general  con 
sent,  would  be  allowed  to  cause  no  unhallowed 
division  among  brethren  on  earth,  and  would  be 
left  to  be  lost  in  the  harmonies  of  heaven. 

We  have  now  contemplated  beneficence  in  its  most 
prominent  aspects,  as  Christian,  proportionate,  and 
systematic.  We  have  analyzed  it  in  relation  to  its 
distinguishing  spirit,  in  the  elements  or  motives 
which  give  to  it  its  moral  character.  We  have  con 
sidered  it  in  the  degree  of  effort  which  each  one  in 
called  upon  to  make,  as  indicated  by  the  wards  of 
the  world,  the  instrumentality  for  supplying  those 
wants,  and  the  ability  of  each  one  to  aid  in  applying 
that  instrumentality.  We  have  surveyed  it  in  respect 
to  the  presentation  of  its  appropriate  motives,  and 
the  plan  for  carrying  its  principles  into  most  effective 
operation.  We  have  seen  the  tendency  of  system  in 
beneficence  to  diminish  the  expenditures  of  benevo 
lent  societies,  and  enable  them  to  prosecute  their 
work  on  more  effective  plans;  to  enlarge  the  number 
of  contributors  to  benevolent  objects;  to  give  to  their 


SYSTEM  IN  BENEFICENCE.  159 

contributions  greater  regularity  ;  to  make  them  more 
'proportionate  to  each  man's  ability ;  to  impart  to 
them  the  more  acceptable  form  offree-zvill  offerings, 
thus  increasing  their  moral  value  ;  to  render  benefi 
cence  a  delight,  by  causing  it  to  flow  from  a  more 
cheerful  spirit;  to  give  increased  consistency  to 
Christian  character ;  to  raise  the  benevolent  action 
of  the  church  to  a  more  elevated  Christian  devo 
tion;  and  to  promote  union  among  Christian  de 
nominations,  thus  bringing  the  ivhole  united  church 
into  active  cooperation  with  Jehovah  in  the  redemp 
tion  of  the  world. 


CONCLUSION. 

We  hardly  need  say,  that  iii  the  work  of  reducing 
beneficence  to  system  in  the  church,  and  prosecuting 
it  vigorously,  more,  under  God,  depends  upon  pas 
tors,  than  upon  any  other  class.  They  are  the  reg 
ularly  constituted  leaders  of  the  flock.  Their  ordi 
nation  is  to  this  end.  Their  calling  is  to  explain 
and  enforce  the  doctrines  of  the  gospel,  and  to  de- 
velope  and  illustrate  the  spirit  of  that  gospel,  in  it? 
beneficent  bearings  upon  the  church  and  the  world 
Christianity  is  a  mine  of  the  richest  ore.  Who  shall 
enter  it  as  explorers,  bring  out  its  precious  treasures, 
and  apply  them  for  the  enriching  of  the  church,  for 
the  good  of  the  world,  and  for  the  glory  of  God,  if 


160  THE   MISSION  OF  THE   CHURCH. 

they  do  not  ?  "It  depends  upon  us,"  says  a  distin 
guished  pastor  to  his  brethren,  with  respect  to  the 
great  work  of  beneficence — "  it  depends  upon  us 
mainly,  under  God,  whether  the  blessing  shall  ooze 
and  trickle  upon  the  world  in  scanty  or  occasional 
drops,  or  whether  it  shall  now  in  mighty  streams. 
We  are  icebergs  to  the  cause,  or  central  fires  in  the 
midst  of  our  population." 

All  things  conspire  at  the  present  period  to  call 
out  the  beneficent  power  of  the  gospel,  and  to  awaken 
its  benevolent  spirit  in  the  hearts  of  God's  people, 
for  the  salvation  of  the  world.  The  prophecies  and 
promises  and  providence  of  God  bear  directly  and 
powerfully  on  the  church,  to  arouse  it  to  its  appro 
priate  work  of  doing  good.  Who  shall  interpret 
these  to  her,  if  her  ministers  do  not  ?  Who  stand  on 
such  vantage  ground  as  they,  for  bringing  her  to 
feel  her  obligations,  and  discern  her  privileges  ?  The 
benevolent  habits  of  her  members  need  to  be  formed 
upon  higher  principles,  and  their  beneficent  action 
to  be  called  forth  by  purer  and  more  elevated  mo 
tives.  Who  can  be  instrumental  in  accomplishing 
this,  if  they  cannot  ?  Who  will  lead  the  disciples  to 
walk  in  the  garden  with  their  divine  Master,  and 
teach  them  to  view  their  possessions  there ;  or  take 
them  to  the  sacred  mount,  where  all  selfish  consid 
erations  are  lost  in  the  love  of  the  cross  :  who  will 
•io  this,  if  they  do  not  ? 

And  if  it  is  the  duly  of  the  shepherd  to  lead,  is  it 


CONCLUSION  16] 

not  the  duty  of  the  flock  to  follow  ?  If  he  must  in 
culcate  the  doctrine  of  beneficence,  should  they  not 
cherish  and  exemplify  its  spirit?  It  is  the  spirit  of 
Christ,  and  it  flows  out  from  him  to  the  hearts  of  all 
his  followers.  And  from  them  it  should  go  forth, 
in  ministries  of  love  to  the  ignorant  and  suffering 
and  guilty  of  earth's  teeming  population.  For  the 
diffusion  of  this  spirit,  the  extension  of  Christ's  king 
dom,  the  church  was  constituted,  and  in  this  it  is 
"the  light  of  the  world,"  "the  salt  of  the  earth." 
But  it  is  only  as  ye  Christians  who  compose  this 
church,  are  like  your  divine  Exemplar — only  as  the 
mind  that  was  in  him  is  also  in  you — only  as  ye  com 
mune  whh  him  in  the  garden,  and  have  sympathy 
with  him  on  the  cross,  that  these  his  declarations 
can  be  verified.  "  Let  your  light  so  shine  before  men, 
that  they  may  soe  your  good  works,  and  glorify  your 
Father  which  is  in  heaven."  "  Remember  the  words 
of  the  Lord  Jesus,  how  he  said,  It  is  more  blessed  to 
give  than  to  receive."  "  Freely  ye  have  received, 
freely  give."  "Inasmuch  as  ye  have  done  it  unto 
them,  ye  have  done  it  unto  me." 

"  A  poor  wayfaring  man  of  grief 

Hath  often  met  mo  on  my  way, 
Who  sued  so  humbly  for  relief, 

That  I  could  never  say  him  nay : 
[  had  not  power  to  ask  his  name, 
Whither  he  ^yellt,  or  whence  he  came ; 
Yet  there  was  something  in  his  eye 
That  won  my  love — 1  know  not  why. 

MiiS.  Of  CtlsUVh.  <-'-> 


162  THE   MISSION  OF  THE   CHURCH. 

"  Once,  when  my  scanty  meal  was  spread, 

He  entered — not  a  word  he  spake — 
Just  perishing  for  want  of  bread. 

I  gave  him  all ;  he  blessed  it,  brake, 
And  ate,  but  gave  me  part  again  . 
Mine  was  an  angel's  portion  then. 
And  while  I  fed  with  eager  haste, 
The  crust  was  manna  to  my  taste. 

"  I  spied  him  where  a  fountain  burst 

Clear  from  the  rock;  his  strength  was  gone 
The  heedless  water  mocked  his  thirst ; 

He  heard  it,  saw  it  hurrying  on. 
I  ran  and  raised  the  sufferer  up — 
Thrice  from  the  stream  he  drained  my  cup, 
Dipt  and  returned  it  running  o'er ; 
I  drank,  and  never  thirsted  more. 

•"Twas  night,  the  floods  were  out,  it  blew 

A  winter  hurricane  aloof; 
I  heard  his  voice  abroad,  and  flew 

To  bid  him  welcome  to  my  roof: 
I  warmed,  I  clothed,  I  cheered  my  guest, 
I  laid  him  on  my  couch  to  rest, 
Then  made  the  earth  my  bed,  and  seemed 
In  Eden's  garden,  while  I  dreamed. 

"  Stript,  wounded,  beaten  nigh  to  death, 

I  found  him  by  the  highway  side ; 
I  roused  his  pulse,  brought  back  his  breath, 

Revived  his  spirit,  and  supplied 
Wine,  oil,  refreshment :  he  was  healed. 
I  had  myself  a  wound  concealed, 
But  from  that  hour  forgot  the  smart, 
And  peace  bound  up  my  broken  heart 


CONCLUSION.  163 

"  In  prison  I  saw  him  next ;  condemned 
To  meet  a  traitor's  doom  at  morn : 

The  tide  of  lying  tongues  I  stemmed, . 

And  honored  him  'midst  shame  and  scorn. 

My  friendship's  utmost  zeal  to  try, 

He  asked  if  I  for  him  would  die ; 

The  flesh  was  weak,  my  blood  ran  chill, 

But  the  free  spirit  cried;  c  I  will ' — 

^  Then  in  a  moment  to  my  view, 

The  stranger  darted  from  disguise, 
The  tokens  in  his  hands  I  knew — 

My  Saviour  stood  before  mine  eyes. 
He  spoke,  and  my  poor  name  he  name'd . 
c  Of  me  thou  hast  not  been  ashamed, 
These  deeds  shall  thy  memorial  be  ; 
Fear  not,  thou  didst  them  unto  me.'" 

MoNTGOMJCKY, 


ILLUSTRATIONS 

OF 

SYSTEMATIC  BENEVOLENCE; 

OR, 

THE    ADVANTAGES    OF    STATEDLY   "LAYING-   BY 
STORE  AS  GOD  HATH  PROSPERED  US." 


ABLE  treatises  on  this  subject,  and  discussions  from  the 
pulpit  and  the  press,*  show  that  the  great  principles  in 
culcated  throughout  the  Scriptures  are  taught  with  divine 
wisdom  in  the  apostolic  injunction,  "  Upon  the  first  day 
of  the  week  let  every  one  of  you  lay  by  him  in  store,  as 
God  hath  prospered  him."  Here  is  recognized  the  prin 
ciple  of  giving,  not  merely  to  relieve  present  suffering  or 
meet  the  call  of  importunity,  but  as  an  essential  part  of 
true  religion,  an  act  of  joyful  homage  to  God  which  he 
graciously  accepts  and  returns  in  spiritual  blessings  into 
our  own  souls;  of  giving  as  a  free-will  offering,  giving 
statedly,  giving  in  proportion  to  what  we  receive,  and 
connecting  our  gifts  with  acts  of  religious  worship.  Trace 
the  teachings  of  the  Scriptures  and  the  example  of  scrip 
ture  worthies  :  the  religious  offerings  of  Abel,  Noah,  Abra 
ham,  and  Jacob  }  the  gifts  for  the  tabernacle  and  the 
temple ;  the  whole  system  of  benevolence  inculcated  by 
God  upon  his  ancient  people;  the  example  and  instruc 
tions  of  our  blessed  Saviour,  of  his  disciples  in  pentecostal 
days,  and  of  his  inspired  apostles,  and  this  text  comprises 
a  practical  summary  of  the  whole.  He  who  knew  what 

*  See  especially  "  the  Divine  Law  of  Beneficence,"  price  in  paper 
live  cents,  and  Tract  No.  535,  "  Religion  and  Beneficence,"  less  than 
two  cents,  both  by  Rev.  Parsons  Cooke ;  "  Zaccheus,  or  the  Scriptu 
ral  Plan  of  Benevolence,"  by  Rev.  Samuel  Harris,  five  cents ;  and 
"  the  Mission  of  the  Church,"  by  Rev.  Edward  A.  Lawrence,  tea 
cents ;  all  to  be  had  of  the  American  Tract  Society. 


2  ILLUSTRATIONS   OF 

was  in  man,  has  adapted  this  scripture  system  to  his  spir 
itual  condition,  his  growth  in  grace,  and  his  fruitfulness 
in  giving ;  and  were  it  universally  adopted,  it  would  ren 
ovate  the  church  of  God;  identify  the  followers  of  Christ 
with  their  Lord  in  the  great  objects  for  which  he  died, 
make  our  benevolence  an  important  part  of  the  care  and 
business  of  life,  and  give  an  impulse  to  the  cause  of  evan 
gelizing  which  has  hitherto  been  unknown.  Every  man 
who  faithfully  adopts  this  divine  system  of  giving,  lives 
a  new  Christian  life,  and  enters  on  a  course  in  which  he 
will  wax  stronger  and  stronger  both  in  personal  piety  and 
in  benevolence.*  The  system  has  been  briefly  expressed 
in  the  form  of  a  pledge  or  covenant,  hereto  annexed,  in 
the  adoption  of  which  substantially,  great  numbers  have 
found  a  rich  blessing. 

*  The  biography  of  eminently  pious  and  useful  men  since  the  Ref 
ormation  shows  that  great  numbers  of  them  have  recognized  the 
obligation  statedly  to  devote  a  portion  of  their  income  to  charitable 
uses.  Lord  Chief-justice  Hale,  Rev.  Dr.  Hammond,  Baxter,  Dodd- 
ridge,  and  others  regularly  gave  a  tenth;  Dr.  Watts  a  fifth;  Mrs. 
Howe  one  half.  Rev.  John  Wesley,  when  his  income  was  thirty 
pounds,  lived  on  twenty-eight  and  gave  two;  and  when  his  income 
rose  to  sixty  pounds,  and  afterwards  to  one  hundred  and  twenty,  he 
still  lived  on  twenty-eight,  and  gave  all  the  remainder.  Mr.  Nathan 
iel  R.  Cobb,  a  merchant  connected  with  the  Baptist  church  in  Boston, 
hi  1821,  at  the  age  of  twenty-three,  drew  up  and  subscribed  the  fol 
lowing  covenant,  to  which  he  faithfully  adhered  till  on  his  deathbed 
he  praised  God  that  by  acting  according  to  it  he  had  given  in  charity 
more  than  $40,000. 

"  By  the  grace  of  Ood,  I  will  never  be  worth  more  than  $50.000. 

"By  the  grace  of  God,  I  will  give  one-fourth  of  the  net  profits  of 
my  business  to  charitable  and  religions  uses. 

"  If  I  am  ever  worth  $20,000,  I  will  give  one-half  of  my  net  prof 
its  ;  and  if  I  am  ever  worth  $30.000. 1  will  give  three-fourths ;  and  the 
whole,  after  $50,000.  So  help  me  God,  or  give  to  a  more  faithful 

steward,  and  set  me  aside. 

"N.  R.  COBB." 


SYSTEMATIC  BENEVOLENCE.  3 

A  SHOEMAKER  being  asked  how  he  contrived  to  give  so 
much,  replied,  that  it  was  easily  done  by  obeying  St.  Paul's 
precept  in  1  Cor.  16:2:  "  Upon  the  first  day  of  the  week  let 
every  one  of  you  lay  by  him  in  store,  as  God  hath  prospered 
him."  "I  earn,"  said  he,  "one  day  with  another,  about  a 
dollar  a  day,  and  I  can  without  inconvenience  to  myself  or 
family  lay  by  five  cents  of  this  sum  for  charitable  purposes ; 
the  amount  is  thirty  cents  a  week.  My  wife  takes  in  sewing 
and  washing,  and  earns  something  like  two  dollars  a  week, 
and  she  lays  by  ten  cents  of  that.  My  children  each  of  them 
earn  a  shilling  or  two,  and  are  glad  to  contribute  their  penny ; 
so  that  altogether  we  lay  by  us  in  store  forty  cents  a  week. 
And  if  we  have  been  unusually  prospered,  we  contribute  some 
thing  more.  The  weekly  amount  is  deposited  every  Sunday 
morning  in  a  box  kept  for  that  purpose,  and  reserved  for  future 
itsc.  Thus,  by  these  small  earnings,  we  have  learned,  that  it 
is  more  blessed  to  give  than  to  receive.  The  yearly  amount 
saved  in  this  way  is  about  twenty-five  dollars  •  and  I  distribute 
this  among  the  various  benevolent  societies,  according  to  the 
best  of  my  judgment." 

A  CLERGYMAN  every  Sabbath  evening  sets  apart  a  portion 
for  his  charity-fund.  If  at  any  time  he  has  not  the  money, 
he  credits  the  sum  on  a  benevolent  account.  As  calls  are 
presented,  he  draws  from  this  fund ;  and  if  an  urgent  call  at 
any  time  requires  more  than  he  has  thus  set  apart,  he  charges 
the  balance  on  his  benevolent  account,  to  be  replaced  from 
future  incomes.  Thus  his  contributions  are  identified  with 
his  own  enjoyment  of  religion  and  growth  in  grace ;  he  gives 
"not  grudgingly,"  but  of  "  a  willing  mind;"  applications  for 
charity  are  met  with  pleasure ;  and  he  feels  that  in  all  he  re 
ceives  and  expends,  he  is*acting  as  a  steward  of  God.  lie 
has  also  secured  the  adoption  of  the  system  by  his  congrega 
tion  with  very  encouraging  success. 

Some,  who  have  little  money  at  command,  who  keep 
few  accounts,  and  who  live  mainly  on  the  yearly  products 


4  ILLUSTRATIONS  OF 

of  the  ground  they  cultivate  or  other  fruits  of  their  indus 
try,  judge  that  they  conform  to  the  spirit  of  the  divine 
rule  by  giving  at  longer  stated  periods  of  such  things  as 
they  have.  One  statedly  consecrates  a  certain  proportion 
of  the  products  of  his  farm  j  another  of  mechanical  labor ; 
another  of  the  needle,  or  other  domestic  industry — every 
one  using  his  Christian  liberty  in  giving  statedly  as  ho 
sees  best  in  his  own  circumstances,  according  "  as  God 
prospers  him." 

Others,  engaged  in  merchandise  and  extensive  business 
transactions,  accustomed  to  taking  a  stated  inventory  of 
what  they  possess,  familiar  with  accounts  and  percent 
ages  of  profit  and  loss,  not  knowing  every  Sabbath  what 
has  been  the  income  of  the  week,  have  found  great  satis 
faction  and  a  blessing  in  determining  beforehand  what 
portion  of  all  the  proceeds  of  their  business,  they  will 
monthly,  or  quarterly,  or  yearly  devote  to  benevolence ; 
and  some  have  resolved  on  a  percentage  to  be  statedly 
given,  and  diminished,  or  increased,  in  proportion  as  God 
shall  prosper  them. 

A  MERCHANT,  in  answer  to  inquiries,  refers  back  tu  a 
period,  when,  he  says,  "  In  consecrating  ray  life  anew  to  God, 
aware  of  the  ensnaring  influence  of  riches  and  the  necessity  of 
deciding  on  a  plan  of  charity  before  wealth  should  bias  ray 
judgment,  I  adopted  the  following  system. 

"I  decided  to  balance  my  accounts,  as  nearly  as  I  could, 
every  month;  and  reserving  such  portion  of  profits  as  might 
appear  adequate  to  cover  probable  losses,  to  lay  aside,  by  en 
try  on  a  benevolent  account,  one-tenth  of  the  remaining  profits, 
great  or  small,  as  a  fund  for  benevolent  expenditure,  support 
ing  myself  and  family  on  the  remaining  nine-tenths.  I  fur 
ther  determined,  that  if  at  any  time  my  net  profits,  that  is, 
profits  from  which  clerk-hire  and  store  expenses  had  been  de 
ducted,  should  exceed  $500  in  a  month,  I  would  give  twelve 


SYSTEMATIC   BENEVOLENCE.  5 

and  a  half  per  cent. ;  if  over  $700,  fifteen  per  cent. ;  if  over 
$900,  seventeen  and  a  half  per  cent.;  if  over  $1,100,  twenty 
per  cent. ;  if  over  $1,300,  twenty-two  arid  a  half  per  cent. ; 
thus  increasing  the  proportion  of  the  whole,  as  God  should 
prosper,  until,  at  $1,500,  I  should  give  twenty-five  per  cent., 
or  $375  a  month.  As  capital  was  of  the  utmost  importance 
to  my  success  in  business,  I  decided  not  to  increase  the  fore 
going  scale  until  I  had  acquired  a  certain  capital,  after  which 
I  would  give  one-quarter  of  all  net  profits,  great  or  small ;  and 
on  the  acquisition  of  another  certain  amount  of  capital,  I  de 
cided  to  give  half,  and  on  acquiring  what  I  determined  would 
be  a  full  sufficiency  of  capital,  then  to  give  the  whole  of  my 
net  profits. 

"It  is  now  several  years  since  I  adopted  this  plan,  and 
under  it  I  have  acquired  a  handsome  capital,  and  have  been 
prospered  beyond  my  most  sanguine  expectations.  Although 
constantly  giving,  I  have  never  yet  touched  the  bottom  of  my 
fund,  and  have  repeatedly  been  surprised  to  find  what  large 
drafts  it  would  bear.  True,  during  some  months  I  have  en 
countered  a  salutary  trial  of  faith,  when  this  rule  has  led  me 
to  lay  by  the  tenth  while  the  remainder  proved  inadequate  to 
my  support ;  but  the  tide  has  soon  turned,  and  with  gratitude 
I  have  recognized  a  heavenly  hand  more  than  making  good  all 
past  deficiencies. 

"  This  system  has  been  of  great  advantage  to  me,  enabling 
me  to  feel  that  my  life  is  directly  employed  for  God.  It  has 
afforded  me  happiness  in  enabling  me  to  portion  out  the  Lord's 
money,  and  has  enlisted  my  mind  more  in  the  progress  of 
Christ's  cause.  Happy  privilege,  which  the  humblest  may 
e.ijoy,  of  thus  associating  the  common  labors  of  life  with  the 
grateful  service  of  the  Saviour,  and  of  making  that  which 
naturally  leads  the  heart  from  God,  subserve  the  highest 
spiritual  good. 

"This  system  has  saved  me  from  commercial  dangers,  ty 
leading  me  to  simplify  business  and  avoid  extensive  credits. 
It  has  made  me  a  better  merchant ;  for  the  monthly  pecuniary 


6  ILLUSTRATIONS,  ETC. 

observations  which.  I  have  been  wont  to  take,  though  often 
quite  laborious,  have  brought  me  to  a  better  knowledge  of  tha 
state  of  my  affairs,  and  led  me  to  be  more  cautious  and  pru 
dent  than  I  otherwise  should  have  been.  I  believe  this  sys 
tem  tends  to  enlarge  the  Christian's  views,  increase  his  disin 
terestedness,  and  lead  him  to  shun  the  tricks  of  trade.  My 
own  observation  also  confirms  the  belief,  that  even  warm 
hearted  Christians  must  determine  beforehand  on  the  system 
they  will  adopt,  if  they  would  secure  the  benefits  of  the  gos 
pel  plan  to  themselves,  under  the  grace  and  providence  ol 
God,  or  its  happy  results  to  the  cause  of  Christ." 

God  has  appointed  no  means  of  extensive  usefulness 
which  does  not  involve  the  self-denying  and  persevering 
exertions  of  his  people  •  and  if  this  divine  system  is  to  be 
generally  adopted,  it  is  essential  that  pastors  of  churches 
and  public  men,  to  whom  others  look  for  example  and 
counsel,  should  first  themselves  put  it  in  practice,  and 
then  commend  it  to  others,  and  help  them  to  form  wise 
plans  to  render  it  practically  efficient.  Especially  should 
all  do  this  who  are  engaged  in  any  way  in  raising  funds, 
or  collecting  for  benevolent  objects.  Every  one  who  is 
brought  to  understand  the  power  and  efficiency  of  tins 
system,  is  bound  to  spread  it  among  all  within  the  reach 
of  his  influence.  The  circulation  of  the  treatises  named 
above  will  be  an  effective  means  to  this  result. 
PLEDG-E  OR  COVENANT. 

Eelieving  that  the  scripture  system  of  benevolence  requires 
every  one  statedly  to  "lay  by  him  in  store  as  God  hath  pros 
pered  him,"  I  engage,  on  every  Sabbath  or  at  other  stated 
periods,  to  set  apart  such  a  portion  of  what  God  shall  give 
me  as  my  judgment  and  conscience  shall  dictate ;  to  be  sa 
credly  applied  to  charitable  objects  according  to  my  sense  of 
their  respective  claims. 

SUBSCRIBERS'  NAMES. 


TESTIMONIES.  7 

TESTIMONIES   FROM   CLERGYMEN 
AND   CIVILIANS. 

An  esteemed  and  devoted  pastor  says,  u  For  many 
years  it  has  been  my  delight  to  i lay  by  in  store  as  God 
has  prospered  me.'  I  am  sure  it  is  good  to  do  so,  and  I 
not  only  put  my  name  to  the  pledge,  but  shall  endeavor 
to  encourage  others  to  do  the  same." 

A  distinguished  civilian  says,  "I  have  for  many  years 
adopted  the  rule  of  setting  apart  a  portion  of  income  '  as 
the  Lord  has  prospered  me.'  I  have  felt  that  more  than 
a  tenth  was  my  duty;  and  I  can  testify  to  the  blessed 
influence  of  the  system.  It  enables  us  the  better  to  dis 
criminate  between  the  various  objects ;  to  discover  how 
far  we  have  denied  ourselves  for  Christ  and  a  perishing 
world  •  and  benevolence  thus  becomes  interwoven  with 
our  Christian  principles,  our  high  and  sacred  duties." 

A  distinguished  citizen  says  of  the  system  of  "  laying 
by  in  stove  on  the  first  day  of  the  week,  as  God  has 
blessed  us,"  "  I  have  practised  it  for  several  years,  and 
found  a  blessing  in  it.  It  is  God's  own  plan,  and  there 
fore  better  than  any  other.  So  every  one  will  find  it, 
who  will  but  try.  It  increases  our  charity  fund  many- 
fold,  without  our  perceiving  any  diminution  of  capital 
or  income  •  and  the  fund  thus  set  apart  being  consecrated 
to  the  Lord,  we  are  able  to  distribute  it  without  grudg 
ing,  and  with  a  more  unbiassed  judgment,  as  occasion 
arises.  I  am  one  of  the  witnesses  for  God,  that  in  this 
matter,  as  in  all  others,  he  is  good." 

An  eminent  clergyman  says,  "  I  have  for  many  years 
had  a  fixed  system  of  devoting  from  one  fifth  to  a  quarter 
of  my  income  to  religious  and  charitable  uses.  I  have 
laid  out  my  plan  at  the  beginning  of  each  year,  keeping 
a  private  account  of  all  donations,  and  leaving  nothing 


8  TESTIMONIES. 

to  mere  accident  or  excited  feeling  at  the  moment.  At 
the  end  of  about  thirty  years,  during  which  I  have  carried 
on  this  system,  I  find  my  property  materially  increased ; 
and  I  am  surprised  to  find,  on  looking  over  my  accounts, 
how  many  hundreds  of  dollars  I  have  thus  been  permitted 
to  contribute  to  the  cause  of  benevolence." 

A  prosperous  merchant  says,  "  I  have  myself  acted  on 
this  principle  for  many  years ;  and  have  some  faith  to 
believe  that  spreading  before  the  people  the  great  princi 
ple  of  systematic  giving  is  to  be  a  mighty  instrument  in 
the  hands  of  God  for  the  conversion  of  the  world." 

An  eminent  jurist  says,  "Impressed  as  I  am  with  the 
correctness,  and  great  practical  importance,  of  the  three 
simple  principles — 'the  scripture  plan  of  benevolence' — 
that  every  one  should  give,  and  at  stated  periods,  and  as 
God  hath  prospered  him,  I  cheerfully  record  my  name 
as  one  who  wishes  to  adopt  the  system  and  pledge  pro 
posed." 

An  officer  of  one  of  our  benevolent  societies  says,  "I 
give  my  deliberate  and  cordial  adhesion  to  the  plan  of 
each  one's  '  laying  by  in  store,'  'upon  the  first  day  of  the 
week'  or  at  other  stated  periods,  'as  God  has  prospered,' 
for  the  purpose  of  creating  a  private  fund  for  religious 
charities.  It  is  the  scripture  plan  in  its  perfectly  simple 
form  that  I  assent  to,  as  ably  set  forth  in  the  prize  es 
says,  especially  by  Rev.  Dr.  Cooke,  and  more  concisely 
in  the  Tract  'Religion  and  Beneficence.'  " 

An  officer  of  another  benevolent  society  says,  "  I  havo 
acted  substantially  on  this  plan  for  nearly  thirty  years. 
On  the  first  of  January  last  I  adopted  the  pledge  proposed, 
privately  consecrating  to  charity  for  the  present,  a  tenth 
of  what  I  may  receive,  believing  it  will  assist  me  and 
may  encourage  others  in  the  better  performance  of  duty." 


PUBLICATIONS  OP  THE  AMERICAN  TRACT  SOCIETY 

Gregory's  (Olinthus,  LL.  D.)  Evi- 


D'Aubigne's  History  of  the  Reforma 
tion.  A  new  translation,  revised 
"by  the  author,  in  four  volumes 
12mo,  with  portraits.  Price  $1  75, 
extra  cloth. 

Family  Testament,  with  Notes. 

Baxter's  Saints'  Everlasting  Rest, 
12mo,  in  large  type  ;  also  18mo. 

Bunyan's  Pilgrim's  Progress,  12mo, 
in  large  type,  and  I8mo.  Both 
editions  neatly  illustrated. 

Memoir  of  Jas.  Milnor,  D.  D. 

Mason's  Spiritual  Treasury,  for  every 
day  in  the  year.  Terse,  pithy,  and 
evangelical. 

Havel's  Fountain  of  Life,  or  Re- 
demption  provided. 

Havel's  Method  of  Grace,  or  Re 
demption  applied  to  the  Souls  of 
Men. 

Havel's  Knocking  at  the  Door;  a 
tender,  practical  appeal. 

Bishop  Hall's  Scripture  History,  or 
Contemplations  on  the  Historical 
Passages  of  the  Old  and  New  Tes 
taments. 

Bishop  Hopkins  on  the  Ten  Com 
mandments.  Two  standard  works 
of  the  times  of  Baxter. 

President  Edwards'  Thoughts  on  Re 
vivals. 

Venn's  Complete  Duty  of  Man. 

Owen  on  Forgiveness,  or  Psalm 
130. 

Riches  of  Bunyan. 


dences  of  Christianity. 

Paley's  Natural  Theology  and  Hona 
Paulinas. 

Baxter's  Reformed  Pastor. 

Baxter's  Treatise  on  Conversion. 

Dr.  Spring's  Bible  Not  of  Man,  or 
the  Argument  for  the  Divine  Ori 
gin  of  the  Scriptures  drawn  front 
the  Scriptures  themselves. 

Alleine's  Heaven  Opened. 

Nelson's  Cause  and  Cure  of  Infidelity. 

Memoir  of  Mrs.  Isabella  Graham.  A 
new  and  standard  edition. 

Memoir  of  Mrs.  Sarah  L.  Hunting- 
ton  Smith. 

Memoir  of  Summerfield. 

Elegant  Narratives,  Select  Tracts, 
illustrated. 

Willison's  Afflicted  Man's  Com 
panion. 

Doddridge's  Rise  and  Progress  of  Re 
ligion  in  the  Soul. 

Edwards'  History  of  Redemption. 

Pike's  Persuasives  to  Early  Piety. 

Pike's  Guide  to  Young  Disciples. 

Anecdotes  of  the  Family  and  the 
Social  Circle. 

Universalism  Not  of  God. 

Dibble's  Thoughts  on  Missions. 

Songs  of  Zion. 

Considerations  for  Young  Men. 

Who  are  the  Happy  ?      ' 

Letters  on  Universalism. 

The  Bible  True. 


ELEGANT  PRACTICAL  WORKS. 


Wilberforce's  Practical  View. 
Hannah  More's  Practical  Piety. 
James'  Anxious  Inquirer. 
Elijah  the  Tishbite. 
Kevins'  Practical  Thoughts. 
Melvill's  Bible  Thoughts,  selected  by 
the  late  Rev.  Dr.  Milnor. 


Harris'  Mammon. 
Gurney's  Love  to  God. 
Foster's  Appeal  to  the  Young. 
Abbott's  Young  Christian. 
Abbott's  Mother  at  Home. 
Abbott's  Child  at  Home. 
James'  Young  Man  from  Home. 


CHRISTIAN  MEMOIRS. 


Rev.  C.  Buchanan,i,L. D.,  including  I Harlan  Page. 


his  Christian  Researches  in  Asia. 
Rev.  John  Newton. 
Rev.  Henry  Martyn. 
Rev.  David  Brainerd. 
Rev  Edward  Payson,  D.  D. 
Harriet  L.  Winslow,  Missionary  in 

India. 
James  Brainerd  Taylor. 


Nprmand  Smith. 
Richard  Baxter. 
Archbisop  Leighton. 
Matthew  Henry 
Rev.  Samuel  Pearce. 
Rev  Samuel  Kilpin. 
Madam   Rumpff  and    Duchess  do 
Broglie. 


OTHER  SPIRITUAL  WORKS. 


Edwards  on  the  affections. 
Baxter's  Call  to  the  Unconverted. 


Alleine's  Alarm  to  the  Unconverted.  Baxter's  Dying  Thoughts. 
Flavel's  Touchstone.  Andrew  Fuller's  Backslider. 

Redeemer's  Last  Command. 

Burder's  Sermons  to  the  Aged. 
MISCELLANEOUS  WORKS. 

Mason  on  Self-Knowledge. 


Flavel  on  Keeping  the  Heart. 
Helffenstein's  Self-Deception. 


Guide  to  Acquaintance  with  God. 
Pike's  Religion  and  Eternal  Life. 


Bogue's  Evidences  of  Christianity. 
Keith's  Evidences  of  Prophecy. 
Morison's  Counsels  to  Young  Men. 

Spirit  of  Popery,  [12  engravings.]  

The  Colporteur  and  Roman-catholic.  Hymns  for  Social  Worship. 

POCKET  MANUALS. 
Clarke's  Scripture  Promises. 
The  Book  of  Psalms. 
The  Book  of  Proverbs. 
Daily  Scripture  Expositor. 
Ten  Commandments  Explained. 
Advice  to  a  Married  Couple. 
Hymns  for  Infant  Minds. 
Daily  Food  for  Christians. 

BOOKS  FOR  THE  YOUNG. 

MANY  OF   THEM  BEAUTIFULLY   ILLUSTRATED  WITH  EXGEAVTXGS. 


Divine  Law  of  Beneficence. 
Zaccheus.  or  Scriptural  Plan  of 
nevolence . 


Chaplet  of  Flowers. 

Heavenly  Manna. 

Cecil  and  Flavel's  Gift  for  Mourners. 

Crumbs  from  the  Master's  Table. 

Milk  for  Babes. 

Provision  for  Passing  over  Jordan. 

Dew-Drops. 


Gallaudet's  Scripture  Biography. 

Youth's  Book  of  Natural  Theology. 

Peep  of  Day. 

Line  upon  Line. 

Precept  upon  Precept. 

Anzonetta  R.  Peters. 

The  Night  of  Toil. 

Hannah  More's  Repository  Tracts 

Mary  Lundie  Duncan. 

Charlotte  Elizabeth. 

Advice  to  a  Young  Christian. 

Fletcher's  Lectures  to  Children. 

Scudder's  Tales  about  the  Heathen. 

Trees,   Fruits,  and  Flowers  of  the 

Bible,  [9  cuts.] 
John  D.  Lockwood. 
Memoir  of  Caroline  E .  Smelt 


Gallaudet's  Child's  Book  on  the  Soul 

Children  Invited  to  Christ. 

Isabel. 

The  Dairyman's  Daughter,  etc. 

"Walker's  Faith  Explained. 

Walker's  Repentance  Explained. 

Peet's  Scripture  Lessons. 

Child's  Book  of  Bible  Stories. 

Children  of  the  Bible. 

Amos  Armfield. 

The  Child's  Hymn-Book. 

Scripture  Animals,  [16  cuts.] 

Letters  to  Little  Children,  [13  cuts.] 

Great  Truths  in  Simple  Words. 

Margaret  and  Henrietta. 

Bartimeus. 

Pictorial  Tract  Primer. 

Watts'  Divine  and  Moral  Songs. 

With  numerous  similar  works. 


Martha  T.  Sharp. 
Jessie  Little. 

ALSO,  Dr.  Edwards'  Sabbath  Manual  and  Temperance  Manual,  and 
more  than  80  volumes  in  German,  French,  Spanish,  Welsh,  and  Danish. 

ALSO,  upwards  of  1,000  Tracts  and  Children's  Tracts,  separate,  bound,  or 
in  packets,  adapted  for  convenient  sale  by  merchants  and  traders — many  ot 
them  with  beautiful  engravings — in  English.  German,  French,  Spanish, 
Portuguese,  Italian,  Dutch,  Danish,  Swedish, 'and  "Welsh. 

23^  It  is  the  design  of  the  Society  to  issue  all  its  publications  in  good 
type,  for  the  poor  as  well  as  the  rich ;  and  to  sell  them,  as  nearly  as  may 
be  at  cost,  that  the  Society  may  neither  sustain  loss  nor  make  a  profit  by 
all  its  gales. 


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